consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
the name of a Catholick no more then a theife when he gets into a House deserves the name of a true Heire for by their new fangled toys brought in by the keys of the Pope a new word also the true antient and Catholick faith is robbed of her gracefull purity yea the antient Church of Rome is divested of her glorious Apparel by which those Popish impostors passe the better undiscovered and Romish Polititians make the better show but set them passe Are all the members of the Catholick Church holy No All are not Israelties that are of Israel Rom. 9.6 Would all the Lords people were Prophets Christ hath some Branches in his Body that bring not forth fruite and therefore shall bee taken away Iohn 15.2 There are some that by profession are members of his visible Church yet are dead Branches not having in them the sap of the Spirit to bring forth the fruits of Holinesse and good Works which alone makes them members of his invisible There are Prophane and Hypocritical sinners which are part of Christ but so as Mos or dead Branches are of the Tree accounted so of God and by Christ esteemed so to be Yet they professing the Doctrine of the Gospel owning the Sacraments of our Lords institution must be looked upon as members of the holy People There were prophane men no doubt in Israel yet by outward profession they were all the Lords people there were in our Saviours time those whom he threatnâ—d should be cast out and with the same breath acknowledges them Children of the Kingdom Mat. 8.12 It could not be that a Prophet should perish out of Jerusalem and the whole multitude with the high Priests and Elders of that City having seen the man that was Gods Fellow cryed out away with him away with him Crucify him Crucify him in her God found as in a common slaughter house the blood of all the Prophets and the Blood of the Son of God was charged upon her yet at the seâ—f same time the holy Ghost acknowledges Jerusalem to be a holy City Matthew 27.53 For there the law of God was read the worship of God performed and outwardly the people of God dwelt and the house of God was frequented There were divisions among the Corinthians contentions Law suits Fornication great haughtinesse of mind great prophanenesse and loosenesse in the administration of the Lords-Supper yea some receive it drunk and for all this the Apostle call them Saints prefacing the Epistle he sends to them for the redressing of those disorders thus viz. unto the Church of God which is at Corinth 1. Corinthians 1.2 Their profession made them outwardly holy and by their owning the Gospel ordinances it is manifest that they were outwardly called though their sins did demonstrate that they even those whom he had called before Saints were carnal 1 Cor. 3.3 If we in this age could but learn or see that the gate of the Church is wider then the gate of Heaven we should have less noise amongst us and more charity for each other Laodicea had lost her first love and was wretched miserable blind and naked nigh to be spued out yet the true and faithfull witnesse beares this record of her that she is a Church and her Pastor or Bishop is an Angel Revelations 3.14 In a word profession of the most holy faith and beleiving of fundamental Doctrine is sufficient among men to own any man as a member of the visible Church and to denominate him there from but not to give them interest or Title to the invisible or to make them fellow Citizens with the Saints in the new Jerusalem for without holinesse no man can see the Lord Hebrews 12.14 And therefore the Church is compared to a draw-net which draweth up Fishes of all sorts both good and bad Matthew 13.47 And to a field wherein is found both darnell and good corn both tares and wheat and they must not be plucked up before the time If Saul had been plucked up as a tare we should never have had such a pretious Paul To this Doctrine consent the reformed Churches Art 17. of the Church of Helvetia Art 8. of the Church of Bohemia Art 26. of the Church of France Art 27. of the church of Bel. Art 7. of the Church of Auspurge c. It is now time to come 2. To resolve some Questions concerning the Church Question 1. WHether the single Testimony of the Church be to be received in matters of Faith Quest. 2. Whether the Church hath pâ—wer to Ordain Ceremonies that are not Ordained â—f God Quest. 3. Whether the Church hath Power to compell any irregular person to her Ordinances Quest. 4. Whether the civill Magistrate hath power in or over the Church Quest. 5. Whether the segregated congregations now in England be Churches Quest. 6. What may justifie a Separation from a Church Quest. 7. Are there more Religions then one to be celebrated where the true Church is established Quest. 8. Wherein consists that individuality singlenesse unity or Oxenesse of the true Church Quest. 9. Why the true Church is called holy Quest. 10. Why is the true and only Church called catholick Quest. 11. Whether the Elect be onely Members of the true Church Quest. 12. What are the Marks of a true Church Quest. 1. Whether the bare and single Testimony of the Church to be received in matters of Faith or Salvation The Church of Rome defends the necessity of her Members yielding to the simple Testimony of the Church in matters of faith but very unsoundly for 1. Every particular Member of the Church hath erred and therefore the whole Church may for what ever be the quality of the parts the whole must be of the same as the simples are so is the Electuary that is made of them hot ingredients can never make a cooling plaister It is dangerous to make it the ground of my faith of which I have no surer testimony then he or they sayes so The Popes we know have sinfully erred whom they would make the Church virtual Councels have erred whom they would make the Church representative the Councels of Basil and Constance cannot both be true Peter erred Demas may fall back Laodicea may lose her first love It s hard to make a sound Christian believe he shall be damned for not doing that or not believing that which God hath nowhere commanded or spoken of Certainly to make the precepts of men equally binding to Scripture is against that text Deut 12.33 What thing soever I command you observe and doe it thou shalt not and the reto nor diminish therefrom why then should I believe that there are pains in purgatory which I must undergo with as strong a faith as to believe there are joyes in Heaven And why must I be damned if I believe not that the Pope is as really head of the whole Univarsal Church as to believe that Christ is risen from the dead The reason is the Church it
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
the doctrine of Christ and appointed a way for the publishing of that viz. by Ordination were known not to be Catholical As the Church grew by her continued succession of Teachers she found Heresies to grow by her side and by casting her eye back by succession she found them to be no Teachers and finding by Tradition no such Doctrine taught by the Apostles as those men held out still as they appeared condemned them as heretical having no Disciple for the Author of their Doctrine taught nor no Apostolick man whom they did succeed as Teachers The Church usually spoke to those upstarts in appearing in this or the like language Quando unde venistis quid in meo agitis non mei shew when and whence you came what make you here since you are none of my Sons none of my Teachers knows you no such Doctrine hath been taught them by the Apostles who put them in their places and Offices Polycarpus was placed Bishop in the Church of Smyrna by S. Iohn unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists Linus was made Bishop by Peter of the City of Rome who was taught no such Doctrine as you Novatians Arrians and Quakers do teach and from them downward in a right moral succession they were found but starcups by the way side God suffering in every Age some Heresie to grow whereby the faith and stedfastness of the Saints might be known and tried This Succession was one thing amongst many that kept S. Augustine in the bosome of the Catholick Church Multa saith he in Ecclesiae gremio me justissime tenent The succession of Priests from S. Peter's Chair keeps me of right in the Church Tenet Catholic ae nomen For whereas all Hereticks would be called Catholicks yet if they be demanded by a stranger where the Catholick Church is at which they meet that is where is that Catholick Church that teacheth as you do and where had it beginning they having neither Doctrine nor Teacher of hers all being upstarts there is none that dare undertake to do that In a word Catholick Ministers in all Ages could shew the very Places Chairs wherein there was not onely a moral succession in purity of Faith and Doctrine but a local Succession of Priests or Ministers from the Apostles themselves who were immediately called by Christ as the Church was in constituting and by him directed to be given to others by them as they did and enjoyned those to give it to others as in the Epistles of Timothy and Titus and so to keep it in the Church constituted until the end of the World He himself not once offering to alter that estâ—blished Rule as in the case of Saul though he was furnished with all inward Graces and naturâ—l Abilities for the Work yet he must have an external Call by Ordination and those seven men that were of good report full of the holy Ghost and of wisdom Acts 7.3 could not or did not exercise the Offices of Deacons the lowest Offices of the Church and therefore by our upstart-Preachers never medled withal without Ordination or Imposition of Hands Now Reader weigh but with indifferent judgement the above-named Succession and let me ask thee if any Mechanick Tradesman or every Lâ—y-person ought or should assume to themselves the Power of exercising in an authoritative way any Office in the Church in the least degree of it without this external Call of Ordination now the Church is constituted that way Or ought they to receive that power from the People For from the beginning the Church had never such power given to her Ordination is an act of Authority and the power of ruling was never in the People but in her Officers Every one or any two or three gathered had no power to constitute Elders but Timothy onely and such as were deputed by him Ought then according to the Scriptures any of our Hereticks to be looked upon as Gospel-Ministâ—rs not having this Gospel-call Or ought he so to look upon himself because of his Holiness Parts Abilities Graces Gifts doth he finde the Spirit prompt him call him furnish him with whatever belongs to that Office in an inward way and the Spirit to assist him at all times in an eminent way so had Saul so had the seven Deacons yet they must be ordained and by those that had the power given unto them from Church-Officers of an Apostolical nature viz. by Ordination And though some few Members of the Church should out of their over-much zeal choose one to be a Teacher to them to be râ—led guided taught and instructed yet this can never give them authority to dispense the Sacraments or exercise the Keys or make him to be owned as a constituted Minister no more than when two or three give up themselves to be advised ruled commanded by another man which their so doing makes him not a Constable Judge or Justice in respect the power of making such Officers was not given at all to them So here though their rash zeal will have a Lay-person to teach them yet they ought not to own him nor he to esteem himself as a Church-officer since Ordination makes onely that which the People had never in their power and therefore cannot give that Office unto any When Christ was taking his leave of his Apostles and going to the Father Matth. 28.20 he promised to be with them to the end of the world Now Peter and Thomas and the rest being dead it cannot be personally understood of the Apostles but successively in their followers and they were to teach whatever Christ commanded But the Apostles never taught such Doctrine to their immediate Successors as our Hereticks teach now particularly this That people might ordain or that men by reason of their Gifts or Graces might assume to themselves the authoritative Act of reaching binding and loosing nay of exercising a Deacons Office which is the lowest which I cannot remember any of our Hereticks to go about once to touch though it be the passage to the oâ—her Offices of the Church by Apostolical Constitution but jumps immediately from the Shop into the Pulpit by his Gifts judging himself sufficiently qualified and because of the peoples call sufficiently ordained for such an Office unto whom that power was never given Neither do I envie any mans gifts would all the Lords People were Prophets let these men shew me their Succeâ—sion and let me perish if I give them not the right hand of fellowship And seeing they give out themselves for lawfull constituted Teachers in the Church as Paul as Timothy as Titus or as the seven Deacons give me leave to ask them how they came in and how they got thâ—t power if they came not in by this door they must pass for thieves and robbers and therefore no Teachers and those people that ordain them for rebels and traytors for setting up Governors and appointing Officers in another way than he
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
near as hot as hell he must believe the least point of Reliques with as strong a faith as the greatest mysteries of the God-head and if he deny any of the former he is no lesse an Heretick then if he had denied the latter and he that believes not the Churches tradition to be as necessary to be believed as the Epistles of Paul he cannot be saved Indeed there is not an Article of the Church of Rome that is Catholick wherein reformed Churches differ from her but in those Articles that are but of Yesterday such as those above mentioned they stand at a distance praying for her but loth to touch her she being not sick of a small Ague but hath running sores Ulcers Infections Pestilential humours within her which makes them write over her as if she were visited Lord have mercy upon her but dare not make themselves one body with her H. The Apologist of the Church of England declares That we have Renounced that Church wherein we could not have the Word of God sincerely taught being mixed with tradition nor the Sacraments rightly administred the one half of the Lords Supper being but given to the people and Baptisme being given to Bells c. Nor the Name of God duly called upon praying to the Saints and Angels and in a Latin tongue which the people understand not To conclude we have forsaken the Church viz. of Rome as it is now not as it was in old time past c. and come to that Church viz. of England wherein all things be governed purely and Reverendly This overthrowing of the foundation thou maist call Heresie in dâ—ctrine Yet by caution take not the manners of the people for doctrine let the people be what they will the man what he pleaseth it is neither the good lives of men nor the bad lives of men that makes or unmakes Churches but false and corrupted doctrine Much loosenesse was in the Church of Corinth and Prophanenesse particâ—larly about the Sacrament of the Lords Supper yet the Apostle gives no ground at all for separation only exhorts to a more orderly peaceable walking and a more holy and prepared celebration Neither must we take things indifferent for doctrine nor every blemish for fundamentall Heresie It is an errour in our age to take Circumstances and outward Ceremonies for essentiall parts of worship There was much corruption in the Church of the Jews in our Saviours time and much false glosses put upon the Law yet in regard the fundamentals were not razed he commanded his disciples to hear even the Pharisees who yet were thieves and robbers being none of those appointed to expound the Law which justified not their manner of teaching but the truth of the doctrine taught who sate in Moses chair Matth. 23.1 2 3. but gives them a Caveat to beware of the practices and leven of the Pharisees that is hearken and obey to those truths and fundamental precepts that they give out teach to be in my Fathers Law first taught by Moses as cirumcision the way and manner of the Sacrifices which in the Jewish Church were necessary points but refuse those things they lay down as from tradition as Corban washing of cups for not these but the other are commanded you to do Moreover you must be sure not to separate your selves from those who possibly are ignorant of the depths of Sathan in that particular doctrine delivered for Christ pities such and speaks comfortably to them Revel 2.4 nor from others whom you can perceive in the least to disown that corrupted doctrine though privately being troubled at the razeing out of necessary principles How many poor souls are led away from the truth by those that creep into houses in our days that are ignorant possibly of the designes of their prime Teachers following them as much as the people followed Absolon viz. in the simplicity of their heart these giving great encouragement to those that so teach makes them bolder to go on against the unity of the faith showing the Number of their Disciples loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word in both which the Church of Rome is erroneous and therefore the separation from her justifiable 2. We may lawfully separate our selves from a Church when she enjoyns those acts of worship as necessary not enjoyned by Christ when a Church preacheth corrupted doctrine as from God we may separate from her so may we nay so ought we to do when she injoyns false worship to be performed to God whether it be in worshipping him after a false manner or giving another besides him true worship Deut. 10.20 This is another cause of the reformed Churches separation from Rome their Beads their Ave Maries their Fastings a great part of worship with them their praying to Saints as those that have the plague must pray to St. Rochus those that have the tooth-ache to Apollonia those that are poysoned to Saint Iohn those that are in Captivity to Saint Leonard those that have the Fistulâ— to Saint Quintin Women that are in labour must pray to Saint Margaret but especially to the Virgin Mary besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better you have this Prayer Precibus meritiâ— beatae Mariae semper Virginis omnium sanctorum perducat nos Dominus ad Regna Coelorum The Summe of which Prayer is this that God would be pleased to lead bring the Petitioner unto Heaven by the intercession praers and merits of the blessed Virgin and of all the Saints I do wonder that Christ should be left out by whose merits and intercession alone we are saved but I marvail most whether all these shall be a distinct Company by themselves for of the whole company of the Virgins they cannot be the foolish Virgins had no Oyle the wise had but enough to save themselves where is there any of their merits then left for me yet this is better then Tu per Thomae sanguinom c. These with many more of the like nature as praying for the Dead offering or burning up of incense praying in an unknown Tongue that common people know not what they pray their Ordination of the Hoast their holy water their penance their Pilgrimages their oyl or Chrisme salâ— and spittle used in Baptism was the cause of that separation made from her by the reformed Churches these points and this kind of worship being not Catholick for as before they separate not from Rome in any point of worship that she holds in Common with the Châ—rch of Christ but these being brats of her own begetting they deny them entertainment or Countenance and separate themselves from her and their separation is justifiable
him but such doth the spirit that in this Age is pretended It calls down prayer it will not be guided by Scripture not live of the Gospel nor according to Law they will have no ordained Ministers they will not own Magistrates thrust Sacraments out of the Church make Ordinances in their power depend upon the merits of men take singing out of our Christian Temples preaching up new revelations and that they only are the Saints that heed least the Scriptures that it is only formal or Antichristian to crave a blessing before meat that none are baptized but such as are dipped to curse revile slander those that are set apart by Apostolical Tradition for the preaching of the Gospel c. This is that that Christ never taught and therefore it is not his Spirit that brings them to our remembrance 2. The Holy Spirit of God was to glorifie Christ Iohn 16.14 that Christ that was then with his Discsples that was born of the Virgin Mary that Christ that was to suffer at Ierusalem was he to make glorious that Spirit now amongst us casts contumelies and scornfully speaks of that Christ under the notion of a Christ without us Its seeks its own glory and bears witness of it self its whole aym is to invert the Divine dispensations by slighting that Christ crucified upon the account of being without 3. He was to shed abroad the love of God in the hearts of Believers Rom. 5.5 that is the apprehension of the love of God a sense of it a feeling of it from whence comes love joy and peace Now the spirit that some pretenders have is a contradistinct spirit from this for by their trembling quaking foaming it appears that the sense of the love of God is not shed abroad in their hearts but of his wrath those strange and monstrous actings proceed rather from wrath indignation and anguish and indeed if gnashing of teeth be a picture or fruit of Hell we may know whence that spirit comes that carries men forth into those distempers 2. The Spirit of God is a Spirit of Union and of Agreement that ever speaks and agrees with it self In no place doth it really oppose or contradict it self it leads all men into one kind and way of truth how distant soever they be from one another but this spirit that goes abroad in our Age never appears in one shape it speaks this in this mans mouth and contradicts is again next day In this mans mouth it threatens hell in that mans mouth it says there is no hell it says that it is a decent thing for a woman to preach the same spirit calls down all preaching in another here it throws aside the Law there it throws away the Gospel there it throws away both here it is for a Christ within there it affirms there is no Christ at all by its cloven foot you may discern whence it came 3. The Spirit of God teacheth honourable and glorious Doctrine such Doctrine as made the highest in the earth bow their necks to receive the same the whole Army of the Philistâ—ms even of those Heathens that persecuted the Doctrine of the Spirit of God was overcome by the noble Army of the Martyrs the more it was afflicted the more it grew and went over the world like a Sea overflowing the banks of all Penal Laws Kings became its nursing Fathers and Queens its nursing mothers The Doctrine that this Spirit teacheth is a Doctrine of Reprobation Reprobated silver hath God called it his providence and power hath crushed it always suppressed it and hath only given Satan a little power for the Tryall of his Church but never gave him all his chain to destroy Their Doctrine was never on a Candlestick their house was never on a mountain to bring all Nations in into it God kept it under that it never yet said So would I have it How hath the same Gospel we teach run over the world and that without garments rolled in blood and hath been beautifull and glorious But this spirit hath attempted indeed but stopped tryed condemned cast out Never was there a Kingdom Country Parish nay scarce a house that this spirits Doctrine or Doctrines rather was ever received in These things considered let not the Professors of Christ depend upon those seducing revelations but to the Scriptures the foundation of the Doctrine of the Prophets and Apostles But 2. If the Scriptures of the Old and New Testament be the word of Christ let none of the people sleight it it is that which Christ hath spoken to be the Rule of their lives tryers of their thoughts and measure of their actions if thou be of the houshold of faith thou art upon that foundation whereof Jesus Christ is the chief Corner-stone Eph. 2.20 All you that build must be squared fitted and proportionated to this Corner stone which can only be done by this Word of Christ and therefore it is not to be slighted Now the Scripture may be slighted divers ways 1. When it is regardlessely heard when Gods message is delivering for the good of a mans soul by Gods servant thereunto appointed to have an irreverend or unseemly carriage shows they put no high valuation upon it to be drowzy or sleepy when God is holding forth our duty or his own greatnesse our sins and his Justice is a great sign of irreverence and may provoke him to thrust us out of his presence for it is not a slighting or contemning of man who reads it or speaks it but of God who made it and enjoyned it 2. When it is scoffingly used when men make Scripture to be the bottome of Jests and Jears the Subject of their profanenesse or Object of their mirth When the Prophet called the Burthen of the Lord the people answered him in scorn the Burthen of the Lord the Burthen of the Lord. Ier. 23.33 34 35. or as Iulian that would smite a Christian on the one cheek und then bid him turn the other as his Lord and Master directed The Scriptures were not written to make men laugh but to make men wise unto salvation 2 Tim. 3.15 they were sent into the word by God to instruct men how to demean themselvs without offence towards God man Act. 24.16 it ought only to be imployed to that end It is not safe jesting with edged Tools so neither is it safe to sport with the two edged sword of the word of God This is holy ground let us be afraid to sin upon it least the owner of it Mock when eur fear cometh and laught at our calamity Prov. 1.26 It is in it self a high provocation of his Majesty contempt of his honour and a diminishing of his greatnesse in the sight of men 3. When it is heedlessely forgot if a mans servant should not do the thing commanded und excuse himself from his forgetfulness it would not reprieve him from his masters anger How shall God be patient when his precepts and word are
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
is he desires not its company for that would set him on work and he loves not that though it were to work out his own salvation 4. Infidelity There is a Spirit of unbelief in men and that mightily opposes and keeps out the Word Heaven is not so beautifull in the conceits of some nor Hell â—o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days though they continue in wickednesse they conceit that they shall stand in the Congregation of the Righteous though they here sit in the Seat of the Scornfull like Lots sons in Law Gen. 19.14 The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression and this makes them regardlesse of its acquaintance and carelesse of the studying of it They esteem it not as they should because they believe it not as they ought nor value it according to its worth 5. Wilfulnesse The Jews would not come to Christ that they might have life There is a Generâ—tion so pure in their own eys that they despise prophesying and speak evill of the means of salvation They will not be gathered together but separate themselves The Scripture if we believe these is unto them no use They are so pure perfect that its company they need not its Coâ—nsels they want not and for its threatning they care not being thus resolved they cast it from them as an unnecessary thing and empty shaddow They can read without this Fescue and write without this Copy and come to Heaven without the Scripture c. 6. Haughtinesse or pride which is either Natural or Spirituall 1. Naturall It is below some to be holy it stands not with their grandeure to be Religious their honour lies at the stake and they must revenge flesh and blood cannot indure such affronts as he hath cast upon him Scripture would have him be humble meek patient long-suffering Gal. 5.22 and this man hates all 2. Spirituall Nothing can be taught this man but what he knows already he is as wise to salvation to every good already as all the Preaching of the World can make him what they know he knows also nay possibly the Scripture is a poor dish for him he can live without that milk walk without that crutch swim without those bladders they leave the Scriptures to bring up the feeble and the tender they will walk before to meet the Lord by Revelation and let them go for I here purpose to part with them SECT VI. The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection I. Information And that 1. Of the necessity of having the sâ—cred Scripture in a known Tongue It cannot dwell Richly where it is not understood a strange Language cannot edify the soâ—l that hears not how shall the Lord be praised served and worshipped by him that cannot understand the Lords meaning If the Trumpet give an uâ—certain sound who shall prepare himself to battel â— Cor. 14.8 So likewise you except you utter from the Tongue things easie to be understood how shall it be known what is spoken The Scripture ought not to be kept from the people by keeping it in an unknown Language Sacrilegious therefore is the Church of Rome for so doing It ought not so to be For 1. The Prophets and Apostles that were the writers of it writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation 2. They are to be the Spiritual weapons for those that receive them The Scripture is the Armour of a Christian Ephes. 6.17 his Armour is to be by him to secure him at all times against his Enemies that are always watching an opportunity against him 3. There is a generall precept for all Christians to search them Iob. 5 29. Deut. 31.11 This command is not only for Scholars but for the whole company of Believers every one singularly and all of them universally are to search the Scriptures they must therefore be in a Tongue and Language that they can understand 4 It is against Common equity and justice When Modecai wrote Letters to the hundred twenty and seven Provinces Est. 8.9 He write unto every Province according to the writing thereof and to every people after their Language and ought not the mind of God and the gospell of our Lord be made known to all according to their severall Languages its but equity that people understand those Laws they are governd by especially when their lives are in hazard as the case was then with the Jews but most of all when mens souls are in hazard as the case is now with the Romanists But let me not wrong Rome she lately consented since necessity drove her to it to allow Bibles to some in their Vulgar Tongue yet prayers to be made Sacraments to be delivered to a people Church or Congregation in a tongue common that is in any save in the Latin is no lesse sin at Rome then blasphemy making the poor people at those Ordinances pâ—â—take of that that they have no knowledge of From their practice in this dissent the Reformed Churches and the Church of England Article 14. the Article it self is this Art 24. of the Church of England It is a thing plainly repugnant to the word of God and the custom of the Primitive Church to have publick prayer in the Church or to minister Sacraments in a tongue not understood of the people 2. This informs us with what spirit they are possessed that contemn or flight the Scriptures and tread it underfoot as unsavoury salt counting it an unholy thing Must the word of Christ dwell richly in all How is it that many scorn it all That spirit that is in them sets its face against that Spirit that the Scripture was written by therefore we may know whence he came but of these c. 2. Direction Seeing how necessary it is that the word of Christ be known and received it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found that he may bring salvation to his house The Direction shall be general to follow or practise four things which are four Ordinances of God contemned and slighted in this Age though they be necessary means of the words indwelling and the power of God to salvation the Directions are these 1. To read the Scriptures 2. To hear the Scriptures 3. To confer about the Scriptures 4. To sing some part of the Scriptures Which being practised by the watering of his grace that worketh all the good man shall bring forth of his treasure things new and old his leaf shall never wither nor be shaken with the blasts of persecution nor blusterings of Hereticks or Seducers which is the cause and ground of
to the Prophets and he is God And again I will be to him a Father and he shall be to me a Son v. 5. Who says these words he that begot him Who begot him He whose Son he is Who is that Son Christ that purged our sins and sate down on the Right hand of the Majesty on high v. 3. Whose Son is he He that spoke unto our Fathers by the Prophets and he was God v. 1. Moreover Prov. 8.22 The Son himself says The Lord possessed me in the beginning of his way c. when there was no depths I was brought forth before the Hills was I brought forth Who brought him forth he that made the Earth and who made the Earth God Geu 1.9 10. Many other places might be brought for this truth as Ioh. 17.3 Ioh. 20.17 Rom. 1.7 but we forbear in regard that those against whom the question is raised denye not the divinity of the Father but of the other person 2. By reason drawn from Scripture or scripture reason it appears that the Father is God for 1. Prayer must be made to him Pray to the Father which is in secret Matth. 6.6 Pray Our Father which art in Heaven now we are to pray to none but to God Isa. 42. â— 2. It is he that revealeth hidden mysteries Luke 10.8 This none can do but God Isa. 41.8.22 23. 3. It is he that maketh the Sun to shine and the Stars to give light to the Earth Matth. 5.15 The Sun is his for he made it he made the Stars also Gen 1.16 This showes that he is God Isa. 40.26 4. It is he that maketh the Raine to fall Matth. 5.45 This none can do that but God Jerei 14.22 2. That the Son is God appears by Scripture and Scripture reason 1. By scripture John 5.20 And we know that the son of God is come c. And we are in him that is true even in his Son Iesus Christ this is the true God and Eternal life Heb. 1. â— But to the Son he sayeth Thy Throne O God is for ever and ever Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Isa. 9.6 Vnto us a child is born unto us a Son is given c. his name shall be called wonderfull Counsellour the mighty God so John 1.1 The word was God John 20.28 Psal. 68.18 with Ephe. 8.8 Psal. 95.6 compared with 1 Cor. 10.9 Isa. 41.4 with Revela 8 6. Isa. 25.9 Zacha. 2 9. Isa. 7.14 Phil. 16. Phil 2.6 Acts 7.59 Tit. 2.13 1 Tim. 3.16 What â—eâ—d we oppose those blasphemous Arians any longer hâ—ve we not heard himself say I and the Father are one John 10. â—0 Reader these things are written that thou mightest believe that Jesus is the Christ the Son of God and that believing thou mightest have life through his Name Ioh. 20.31 And this is eternal life to know him to be the only true God and Iesus Christ whom he hath sent viz to be the true God also Iohn 17.3 2. By Scripture reason or reason drawn from Scripture t is clear that the Son is God 1. He made and created the world Iohn 13 this none did but God Gen. 1.1 or could do Isa. 44.24 2. He can and doth forgive sins Luke 7.48 this none can do but God Luke 5.8 3. He gives the holy Ghost Ioh. 20.22 this none can do but God Isai. 44.3 4. He preserveth his Church Matth. 16.18 this none can do but God 5. His Name is preached up Phil. 1.18 this ought not to be done were he not God 6. He is Omnipresent he is in Heaven and Earth at once Iohn 3.13 this could not be were he not God 7. He knows the thoughts of man Matt. 9.4 this he could not do where he not God 8. He is Eternall Revel 1.8 this he could not be were he not God 9. He is Almighty Revel 1.8 this he could not be were he not God 10. Men are baptzed in his Name Mat. 28 19. this ought not to be done were he not God 3. That the holy Spirit is God appears by Scripture and Scripture Reason 1. From Scripture Act. 5.3 Why hath Satan filled thy heart to lye against the Holy ghost c. Thou hast not lyed unto man but unto God Isaiah 6.9 The Prophet heard the Lord say Go and tell this people hear ye indeed but understand not c. The Holy ghost is said to speak the Words Acts 28.25 26. By which two places it appears the Holy ghost is God And so 1 Cor. 12.6 there are diversities of Operations but it is the same God which worketh all in all c. To one is given by the Spirit the word of Wisdome to another the gift of knowledge by the same Spirit to another the gift of Faith by the same Spirit Quest. What Spirit is it that giveth these diversities of gilts Answ. It is the same God that worketh all in all and the same Lord v. 5 6. Also we read Deut. 12.6 If there be a Prophet among you I the Lord will make my self known in a vision unto him and will speak to him in a dream now Prophets spake as they were moved by the Holy ghost 1 Pet. 1 21. 2. By Scripture Reason or Reason from Scripture It appears that the Holy ghost is God 1. He is Eternall Heb 9.14 this he could not be were he not God 2. He is Omnipresent Rom. 8.9 He is in all the faithfull whereever they be therefore he must be God Psal. 139.7 3. He is Omniscient 1 Cor 2 10. therefore he must be God 4. He created the World Psal 23.6 this he could not do were he not God Gen. 1.2 Job 26.13 5. He gives the gifts of miracles c. 1 Cor. 12.10 therefore he must be God 6. He calls men to be Apostles Acts 13.2 therefore he must be God 7. Because the sin against him is unpardonable Matth. 12 31 therefore he must be God 8. He knows the souls and consciences of men Rom. 9.1 therefore he must be God 9. He hath a Temple 1 Cor. 6.19 therefore he is the living God 2 Cor 6.16 10. Men are baptized in his Name Matth 28.19 therefore he must be God Thus it appears that the Father the Son and the Spirit are one essentially that is one in Deity The other two parts in which they are one a viz. in Operating and in willing may be dispatched in Word 1. For Operation they work all one and the self same thing together Joh. 5.17 Gen. 1 26 And 2. For willing they will all one and the self thing without opposing crossing or contradicting each other Joh. 8.29 I do always those things that please him viz. the Father saith the Son by consequence the Spirit of the Son must please him which is the holy Ghost Rom. 8.9 and the spirit of the Father must please the Son which â—sthe Holy Ghost Isaiah 48.16 The Church of Christ hath in
Iob as a double motive unto perseverance a circumstance no Parable is at tended with so long after the Parable made how often do we hear repeated the story of the rich glutton where or in what place do we hear the story of the prodigal urged in the Epistles Now Iob being alive and his Tragicomedy upon the stage before or in the time of Moses which must be the time of Iobs living in regard Iob sacrificed in his own land which he ought not to have done neither would God either before or at that time have accepted any sacrifice but in Ierulalem neither ought Iob to have sacrificed at all whether there or in Ierusalem since he was no priest besides in those pâ—ssages of Gods dispensations towards men used much in this book something would have been spoken of those wonders of those Laws that God shewed and gave his people Israel of which there is not one syllable for Iames then to bring Iob as a pattern of patience â—o long after the troubles of Iob is a clear demonstration of its verity The words of the Apostle are these Iames 5 10.11 Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pittiful and of tender mercy shall we imagine that the Apostle would be so far forgetful of the evil consequences of this arâ—ument as to urge it if it had not been without exception For perswading them to give heed to the Prophets who suffered and make them our example and in naming of them who had suffered really to hold up one who was a meer shadow a seigned history a Iob and tell the world how he suffered and how he endured because might the people say he never felt do we think that he would have let pâ—ss all those that truly were afflicted and hold up one that never was But why would he say that they had seen the end of the Lord as concerning Iob when they might answer Iob had never a beginning Nay he concludes that they by Iob might see that the Lord was very pittiful and of tender mercy which had been a very mocking of God had not that history been real For what object could that Chimera be of pitty what provocation for the Almighty to be tender of that man who was never born never breathed 4 It hath been looked upon as real history and no Parallel in all the Churches of God the Iews in their generations looked upon it as a true history and not a fiction the Church of Christ in the times of the Apostles eyed it never as a Parable and therefore in this age we should reverence it as a truth and esteem Iob for a Holy Saint and patient sufferer Quest. 9. Whether there be any difference between the old and new Testament and why the Scriptures are called a Testament In Scripture the Old and the New Testament are often opposed the one to the other the Old sometimes signifying that covenant of works or that of the Law as Ier. 31.31 and sometimes again that covenant of grace made with Abraham and in him to all his seed In this sence doth the Question take the Old Testament and by the New that covenant of grace which God in Christ made with believers is signified now these two insubstance are one and the same agreeing 1 In their Author they were both made by one and the self same God he that was the Lord God of the Hebrews is Lord God of the Christians 2. In their Mediator the same Christ that we believe in they believed in the same Lord Jesus by whose blood men are reconciled to God was spoken of by the Prophets 1 Pet. 1.10 3. In the parties the Old Testament was made with Gods own people his chosen ones this New is made with his people now 4. In the issue or end Eternall life was the Reward then so it is now glory and the enjoyment of God peace and safety in Abrahams bosome then was the reward of a Righteous life the same now the same Heaven for duration for happinesse was proposed to believers which is now In these substantiall things no difference between the Old and the New Testament but they are one and the same to all intends and purposes and are not divided in the substance but in the manner of the Administration of the same they are different As 1. In their extension the old Covenant or Testament was made with one single man family or Nation At most it was confined in the borders of Israel They only were the people of God but now the New is enlarged over all It is taught to all-Nations Act. 13.47 2. In the clearnesse the Old Testament held out a Mediatour and eternal life under typs as offerings and washings and divers sorts of cleansings now the New Testament holds out Christ the sanctifier and puriâ—ier of the soul clearly and fully and eternall life most evident and plain 3. In their Seals the seals of the Old was circumcision and the Paschal Lamb he that would have eat of the Passeover must first be circumcised The Seals of the new are baptisme and the Lords Supper and he that would eat of our bread and drink of our cup must first be washed with our water 4. In their easinesse the Law was full of Cermonies yea so full that it is called a yoak which was not able to be born Act. 15.10 they were to do so much duty put to so many journies three times every year to Ierusalem from all parts of Iudea they were at so great charges that the Church might very well be said to be in bondage Gal. 4.25 Now the yoak of the Gospell is light and easie Matth 11.30 5. In their duration Many of those Laws that God gave his people were to passe away being only for a time but the Laws of the New are all binding and can admit of no alteration untill all things shall be dissolved But let us come to the second Part of the Question Why the Scriptures are called a Testament That the Scripture is called a Testament is clear Heb. 9.15 with this difference that the Law is called the first Testament and the Gospell the New not that it is of a distinct natâ—re from the Old or the first it is called only new in regard of the pâ—blication of it to believers being delivered and taught in another way and by other means then the first as without shadows and dark types by Christ a Son not by Moses a servant It was writ upon tables of Stone this upon the tables of the heart which makes it look as it were a new thing when for substance it is the same with the other It 's called a Testament 1. In respect that it is the last will of
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
the Church is founded on a rock and neither Iew nor Greek Tâ—ik nor Infidel shall be able to prevaile against her c. 5. For the greater honour fo the Lord Iesus Christ the Iews kept the Law that was given by Moses but behold one greater then Moses is here who hath altered the day by which there is more inquiry made of him his power his person who thus alters the Law who thus changeth the sabbath had the Gentiles come in to the Iewis sabbath Christ had not been so much magnified by it as he is when both Iew and Gentile come into a sabbath never known before and that upon the authority of Christ it tends to his honour much and respect among the people of both sorts It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God and approved of by the Prophets and people of GOd that then were and blessed by God in all ages of the Church that hath been since what ever ignornant factious Spirits say to the contrary c. SECT V. Questions resolved Quest. 1. Whether the keeping of a sabbath be a Ceremony and so abolished by Christ Quest. 2. Whether it be lawful to make feasts on the sabbath Quest. 3. Whether sporting or gaming are to be done upon the sabbath Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath Quest. 5. Why did not God give charge concerning a wifes resting upon the sabbath Quest. 6. Why is not the change of the sabbath mentioned in Scripture Quest. 7. Whether the Church may command any other day to be rested on beside the sabbath Quest. 8. Why doth God put a Remember before the commandement of the sabbath Quest. 9. Whether the first day of the week may be termed â—â—â—bath or sunday Quest. 10. Why is the sabbath called Holy Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ. This age fruitful in nothing more then in false doctrine hath brought forth them that affirm it is purely Iewish to keep a sabbath at all it being a pure Ceremony abolished by Christ since whose death every day is Holy and to be kept alike but we have no such custome neither the Churches of God the keeping of a sabbath being moral and for ever binding and therefore not ceremonial For 1. It was instituted and appointed before sinâ—it came not upon neither was it imposed to man by reason of transgression therefore was no bondage that he should be freed from it by Christ fin never brought it on for which he wanted no Redeemer to take it off 2. It is one of the ten Commandements written in Tables of stone it is equally moral with the Law against Idolatry with the Law against Adultery they were equally pronounced from the mouth of God Deut. 4.13 14. Now Ceremonies were all of them instituted by Moses as sent of God 3. It is not a Ceremony for it was established or ratified by Christ which no Ceremony was for Matth. 24.20 speaking of Ierusalems visitation he bids them Pray that their flight be not on the sabbath day so that there must needs be a sabbath that is a day of rest after Christs death 4. Ceremonies were as a partition wall between Iews and Gentile to difference the one from the other but now in this there is no difference but equally binding all as is manifest in the Particle Thou in all the Commandements 5. Ceremonies were abrogated not changed but now this Law of the sabbath is changed only nor abrogated for what we finde the people of God under the Law doing or what they ought to have done by vertue of that Law given upon the Mount upon the seventh day we finde the people of God doing under the Gospel by vertue of that Law given either by Christ or by his Apostles through the Spirit upon the first day of the week so there is no abrogation but a change which is to be seen in no pure Ceremony Quest. 2. Whether it be Lawful to make feasts on the sabbath The Disciples going through corn fields upon the sabbath day being hungry rubbed some of the corn and did eat Matth. 12.2 if they could have dined better they would and it is hard to say that a man is onely to supply the necessities of nature since the day is Holy to the Lord he may eat of the fat and drink of the sweet he may refresh himself 1. With the society of good and godly people he may be in that multitude at the Table as well as go with that multitude that keeps Holy day Psal. 42.4 2. With a more enlarged receiving of the creature comforts God gave man wine which makes glad his heart oyl to make his face shine and bread to strengthen his heart Psal. 104.15 He may therefore dayly drink that wine eat that bread that new kinde of religion that holds the necessity fasting upon the sabbath in our days hath no ground in Scripture in spite yea rather in sight of these may the Christian spread his Table he is this day to meditate upon the works of God chearfully to praise him the comforts of the choicest food may be therefore used of him if he see his cup run over let him abound in thankfulness the 92 Psalm is a Psalm or song for the sabbath and in a natural way it is no heresie to say Thou Lord hast made me glad through thy work I will triumph in the work of thy hands vers 4. yet never use the creature so As 1. To be hindered from any part of worship set not the length of thy feast keep thy seat empty in the house of God 2. To be indisposed in any act of devotion wine was made to make the heart of man'glad but not to make him lumpish beware then of drouziness through immoderate feasting Remember that of Solomon hast thou found honey eat so much as is sufficient 3. To forget any act of charity when thou arâ— fareing well remember poor Lazarus at thy door when he calls know thou hast good things which he wants eat not therefore thy morsel alone It is a day wherein God hath blessed thee by thy charity bless thou him it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor that with the fields of the earth they may clap their hands shout yea also sing Quest. 3. Whether sporting or gameing is to be followed upon the sabbath The sabbath is appointed for the service of God and not for the pleasuring of men by denying sports is not here meant that men should be sour sullen or peevish but whether or no plays wrestling bowling fouling or fishing and the like be to be used this day or any thing in the like nature it is denyed it is unlawfull so to do For. 1. The Scripture forbids all manner of works in regard
stomack for its crying and let thy pride know that this day is not for ornaments but for courser or plainer apparel Ionah 3. 6. Pity not thy back if it have to supply necessity 4. For the fitting of the soul for more fervency in prayer this is the special end we are to have in this day of fasting unto which all the other doth but conduce the rest are but servants waiting upon this Fasting hath in all ages of the Church been used to or for three great duties as 1. For Repentance and so it looks backwards and this in reason calls for an abstinence from all carnal delights being a part of that holy revenge the soul taketh upon it self for sinning against the Almighty in the using of those sports whether in measure or in nature unlawfull 2 Cor. 7.11 Quem poenitet peccasse poene est innocens 2. For mortification and so it looks forward to this we must come only by degrees He that would subdue lusts must not fast long nor much a long fast will but make him eat the more the next meal and those vessels of sin will be filled as so on as any other parts of the body this devil of conscience will not be cast out by an act but by a state of abstinence a dye ◠of fasting a dayly lessening our portion and of meat and drink but this alone will not cast out those legions of lusts and therefore fasting is used 3. For prayer and so it hath reference to the present time this may be short and true as the misseing of a meal or two when men are not overcharged with surfeiting and drunkenness they are then in fit case and condition to watch and pray The Jews are said to eat nothing upon the Sabbath day untill they had performed their devotion which was about the sixth hour which began at nine of the clock We find also and know that many godly people will neither eat nor drink upon the Sabbath day morning finding meat an hindrance to that inten siveness of devotion that they desire to be acted by and also many will take the holy communion fasting At which ordinance as God requires pure hearts and hands they endeavour to come with clear heads and empty stomacks that they may so much the more be like the Angels of God quitted from the loads and burdens I had almost said bonds of the flesh But this intrencheth upon the ends of fasting which according to our method we come now in some sort to discover SECT II. 2 The ends of it Every act of nature hath an end to which it tends and every act of Religion hath an object which it eyes Fasting hath these 1 The subduing of wanton lusts no sooner have we got our dayly bread but we had need pray forgive us our sins our food even through corruption becoming instruments of death to subdue those extravagant motions that rise in the soul fasting is known a proper remedy the tears of contrition poured out by fasting are most effectual to quench the fire of lust lest the flame burn up the ungodly 2 That we may more devoutly contemplate the nature of God he is in heaven when we come before him we ought to be lifted up from earth Now the Christian in meditation can go many cubits higher towards heaven in the time of holy abstinence then otherwise Peter about the sixth hour grew hungry and saw heaven opened Acts 10.9 10. Cornelius was fasting and at prayer an Angel of God stood before him in bright cloathing Acts 10. v. 31. 30. And upon this ground it is that most Christians and devour people receive the Sacrament of the Lords Supper fasting 3 That we may the more readily obtain some eminent favour from God this occasioned the great fast of Queen Ester Ester 4.16 and of the King of Nineveh We shall see the Saints when standing in need of some special mercy take themselves in all ages unto this duty and as God suffers no man to kindle a fire upon his Altar for nothing we shall seldome see the Church fasting but He satisfies her desires and fills her with his mercy in reference to things especially then required SECT III. 3 The time of it This hath chiefly reference to the occasional fast whose time cannot punctually be determined yet if the practise of the Saints may be allowed of this age for a rule a Fast is to be proclaimed 1 When sin and iniquity abounds Deut. 9. 18. When transgression reigns and iniquity is not ashamed then every true Christian with Lot afflicts his soul that at least he may save himself and upon the waters of his broken heart preservs the ark of his soul wherein his graces are untill that sin that aboundeth be abated 2 When judgement is threatned or feared Ionah 3.4 5. Iosh. 7.6 When heaven begins to look black then every good Christian with Iosiah hath paleness on his face and all loyns begin to shake but when it thunders in the clouds then a trumpet is blown in Zion and the Priests the Ministers of the Lord call Spare thy people O Lord. 3 When judgement is entered or set 2 Sam. 12. 16. When the Lord sayes smite then the Church as David in Sackcloth falls down at the sight of the Angel before the Lord upon her face and weeps sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let this cup pass from me with great earnestness she desires she then cryes with Hezekiah Undertake for me O Lord for I am oppressed Isa. 38.15 4 When the Church is in danger or persecuted Ester 4.16 When Gebal and Edom and Ameleck the Philistines with the Inhabitants of Tyre conspire together against Ierusalem to destroy her then prayer is made without ceasing then the Lord gets no rest for his Church will take none untill he make Ierusalem a praise in the whole earth 5 When a reformation is sought after and designed 1 Sam. 7.6 Every thing is sanctified by the word of God and prayer and to have God at the beginning of a reformation is every Iosiahs and Hezekiahs desire if men go to build and consult not with God God will come down and destroy the building 6 When an enemy is in arms and coming to invade 2 Chro. 20.1 2 3. When the enemies of the Church whether general or national covers the mountains like Grashoppers then that little flock puts forth strong cryes saying Rebuke the company of spear men the multitude of the bulls with the calves of the people scatter thou the people that delight in war 7 When an Army is routed and their Captain killed or foiled 1 Sam. 31.13 When the mighty are fallen in the high places and when great men fall in Israel then there is a proper season for prayer and fasting when the Church turns her back before her enemies what can her people say but lye untill Even in sackcloth this teacheth them the use of the bow and gives their bleeding hearts fresh courage to fight
She fasts to procure them and gives thanks at the receiving of them hence it is called a Feast-day It is a time wherein the Church invites her Nobles to a Banquet of Wine puts on her royal apparrel and shows what God hath done for her and her people SECT II. 2. The ends of it This solemn Assembly being gathered and met is not to be thought like that Acts 19.30 for which there could be no cause given it is for these ends instituted and appointed viz. 1. To praise the Lord to give unto the Lord that glory due unto his name are all these his people flocking to the temple Now he is worshipped in the beauty of holiness Hark 1. In his Temple doth every one speak of his glory Psalm 29.9 Now Miriam the Prophetesse takes a Timbrel in her hand and charges the daughters of Israel to sing for he hath triumphed gloriously Exod. 15.21 Barake the son of Abinoam awakes and speaks to all true Israelites Praise ye the Lord Iudges 5.2 Res. The Lords name be praised 2. To shew that the Churches dependance is upon the Lord should she not have such times as these to celebrate praises to the God of Armies she might be thought to purchase renown as Iacob did that portion which he gave to Ioseph by her sword and with her bow by this therefore she declares her subsistance to be of him and by ascribing the kingdom power and glory to him she demonstrates her upholding to be by him 3. For the keeping in remembrance the favour of the Lord The Church declares her deliverances to the present generation that they may tell their children and their children another generation they will shew them the praises of the Lord and his strength that they may set their hope in God and not forget the works of God Psalm 78.6 7. which to do she appoints these solemn meetings SECT III. 3. The time of it Though religion be not tyed to time yet it is not prophane to allot some time for it and we in this age may learn to see that when the usual time of devotion is spoken against it is but to take away the veâ—y being of that service in that time performed Thanksgiving hath been made of Gods people of old 1. When they have received victory over their foes Ester 9.15 Wherein they joy not so much for the destruction of their enemies as for that peace which God by that victory is pleased to give them 2. At the inauguration of good Kings 1 Kings 1.40 when God is pleased to give the Church one that is faithfull to be her Ruler and her Keeper to go in and out before her and to fight her battles then the people is glad and shouts and says God save the King There is mention made in the Chronicles of A May day which is called Ill May day there being upon that day A. C. 1517. in the City of London a great insurrection of Prentices and young persons against strangers for which several of them were put to death the residue came to Westminster to King Hen. 8. and there received their pardon Let May day be hereafter accounted A good May day for on that day 1660. King Charles the second whom God Almighty bless intimated to his Parliament his resolution touching the publishing an Act of Oblivion c. and let the 29. of May of the same year be never forgotten as is appointed by Law wherein his Majesty rod through his City of London triumphing in his peoples affections and slaying without blood shed his enemies in the gates At which time as after Salomon All the people rejoyced with joy so that the earth rent with the sound of them 1 Kings 1.40 One there was with him of whom we might more truly have said this day then Adoniah unto Ionathan that day Come in for thou art a valiant man and bringest good tidings ver 42. 3. When some gracious suit or favour is obtained 1 Kings 3.15 The Church is not unmindfull of that love that God hath shewn her in the day of her distress in hearing her prayer and granting the request of her lips but will withall offer up the calves of her lips the sacrifice of praise and thanksgiving which is her peace-offering 4. When the true worship of God is established and confirmed 2 Sam. 6.13 14. When the glory is departed from Israel then her children are called Ichabods but when it s returned again and God owned in the land then by Isaack are her sons called because God causeth her then to laugh which she is not afraid to confess Psalm 126.2 SECT IV. 4. The manner of it This duty of thanksgiving is two wayes performed either inwardly or outwardly 1. Inwardly and that consists 1. In a cheerfull mentioning of the mercy 1 Chron. 29. It is a good thing to make mention of the name of the Lord that men may know the Lord to be near by the declaration of his wonderfull works 2. In a hearty thanksgiving for the mercy 1 Chron. 16.17 he that hath received much ought to love much and it is not love but flattery if it be not cordial In the heart chiefly God delights he that giveth thanks with a closed heart doth provoke God to hear him with a bended fist yea his soul abhors such heartless performances Offer unto God in the peace-offering the fat of the inwards or offer nothing Levit. 9.19 3. In renewing thy Covenant upon the account of that mercy 2 Chron. 15.11 12 13 14 15. to lay some engagmtent upon the soul of walking sutable to the deliverance given is a high degree of thankfulness to take such notice of this present favour as to assure the soul that God will give more and to observe this special act of providence as to oppose all future acts of sin is acceptable sacrifice 4. In a studying of the word how to improve that mercy Neh. 8.3 It is the Law of God that sanctifies and cleanseth the soul by working out those corruptions that defile it and softning the heart to receive the will and law of God which is that time given or spoken to it which alone makes a mercy to be a mercy that is frames the soul to a right using of it without which it may prove a heavy judgement 5. In receiving the blessed Sacraments the visible tokens of all mercy they are the Christian solemnities fitted for days of thanksgiving one of them is milk for Babes and the other meat for strong men this fast upon a day of returning praise is most proper it makes the Christian go away rejoycing yea shouting by reason of wine Whatever mercy God promised Christ procured is instantly held forth in them and Christ the Author of all mercy is by them put on and received 2. Outwardly and that consists 1. In a resting from our ordinary imployment Neh. 8.10 It is a day set apart unto the Lord and therefore unto him is to be given to call
upon God for mercy a whole day spending it in his service only and not to praise him with the same time-favours of spiritual nigardliness when the mercy is obtain'd Two or three of such days in a year is rare which might stop the mouth of Covetousness if it should plead fear of want 2. In relieving of the poor and indigent Ester 9.22 Iosephs afflictions must not be forgotten and the hungry soul must not go empty all that day he must be filled with thy goodness yea if thou pleasest thou mayst send portions to thy friends that they also may rejoyce with thee and for thee Revel 11.10 3. In more liberal receiving of the Creatures both in food Neh 8.10 and in apparrel Ester 5.1 The Jews in Chushan when the Council of Haman was turned to foolishness might have said with the Psalmist A Table hast thou prepared for us in sight yea in spight of our enemies and in a day of praise nothing is more sutable then a garment of praise From this it is that the Scripture calls them feasts of which the Church of the Jewes had these most remarkable commanded them of the Lord viz. 1. The seventh day or Sabbath 2 The feast of the Passover Exod. 12. In remembrance of the peoples delivery out of Aegypt and the Angels passing over the houses of the Israelites and smiting the houses of the Aegyptians It was celebrated the fourteenth day of the moneth Nisan or Abib and continued till the one and twentith of the same moneth answering to our March It is called also the Feast of unleavened bread Mat. 26.17 3. The feast of Pentecost Levit. 23.11 so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fiftieth being celebrated the fiftieth day after the feast of the Passover the harvest of the Jews falling between these two feasts this is called also the feast of the first fruits Levit. 23.17 that their grain and corn might be sanctified for their use which was begun with one feast and ended with another 4. The feast of Tabernacles Levit. 23.40 It was celebrated the fiftieth day of the moneth Tisri answering to our September and continued full seaven days in memory of their Fathers dwelling in Tents Booths and Tabernacles the space of fourty years in the Wilderness 5. The feast of Trumpets Levit. 23.24 this was according to their political or civil account celebrated every new years day which was the first day of the first moneth Tisri which moneth was the seventh according to their Ecclesiastical or Spiritual account It was so called because on that day there was more sounding of Trumpets then at other times even all the day In memory say some of Isaacks deliverance from sacrifice a ram being offered up for him the horn of which beast was used as Trumpets are now In memory says others of the Law which they were to keep all the year which was delivered with the sound of many Trumpets Some say it was to put them in mind of the resurrection to a new life which shall be done with the sound of a Trumpet Others think it was to make their new years day the more remarkable because from it all their deeds and contracts bore date 6 The feast of the new moone Numb 28.11 Every new moon was a festivall among the Jews and the first day of the moon was the first day of their moneth In it it was unlawfull to buy or sell Amos 8.5 they repaired to the Prophets of God 2 King 4.23 7 The feast of Expiation Levit. 16.40 this feast was observed the tenth day of the moneth Tisri the priest at this time went into the Holy of Holys and made an attonment for the sins of the people For all their sins once a year Yet the Jews say it was in memory of Gods forgiveing them their sin of Idolatry in worshiping the golden calfe It is reckoned among their feasts though in it self a fast for that the Lord and they by performeing certain rites were agreed a true cause of joy and on that day the year of Jubile was proclaimed a time of great mirth 8 The feast of the Septennial Sabbath Levit. 25.4 as every seventh day was a sabbath of rest so every seventh year was a year of rest to show that man his lands his grounds were all the Lords 9 The Feast of Jubile Levit. 25.8 this was celebrated every fiftieth year proclaimed on the day of expiation It is called Jubile as some supposes from Jabal a Ram because it was proclaimed with sounding of trumpets or Rams horns All servants were this year set free and all lands that had been sold or morgaged returned to the true or first owner who had sold or morgaged them It mysticaly shadowed that Spiritual Jubile which Christians enjoy under Christ by whose blood we are not only made free but also the sound of the gospell which was typically showed by the sounding of the trumpets is gone throughout the world to those the Jwes themselves added 10 The Feast of Purim or of Lots Esther 9.20 this feast was celebrated the 14 and 15. days of the moneth Adar answering to our February In memorial of their deliverance from Haman 11 The feast of comportion of wood Nehe. 10.39 celebrated in the moneth of Ab or Iuly in memory of the wood comported or brought for the perpetual nourishing of the fire under the altar of Ierusalem according to the law of God to burn the sacrifices thereon made 12 The feast of Dedication 1 Maca. 4.59 of which we have spoken before Now notwithstanding we find not in the new testament any man bound to the observation of those days appointed by God to the Church of the Jwes or of any other yet because the exercise of Godlinesse may be interrupted through the fleshes frailty and the worlds emergency In a holy Imitation of the Jewes piety and Mordechais zeale and Iudas Maccabeus his devotion whose feast though Apocryphal was observed by our Saviour the Church of Christ here on Earth hath pointed out some days in the Calendar to be kept holy to the Lord for the honour of his name and credit of the gospel as the feast of the Nativity Circumcision Epiphany Purification c SECT 5. Questions resolved Quest. 1. Whether the feasts of the Church Catholick iffâ—r from those of the Church of Rome Quest. 2. Whether the Festivals of the Church of England may lawfully be observed Quest. 3. Why are Bone-fiers made in England upon the feast of the fifth of November Quest. 4. Whether the time of a Martyrs death be a proper time for feasting Quest. 5. Whether the feast of Philip and Jacob be not prophaned Quest. 1. Whether the Feasts of the Church Catholick differ from those of the Church of Rome That the Saints are to be honoured is by no true Christian denyed and that days may be set apart upon their account to worship God in is justifiable and in this both the Catholick Church and that of Rome agree
altars o places of sacrifice being but chappels of ease unto it nay it is not improbable that it is the very place where Noa sacrificed at first however we are sure it was a place of worship a place where God dwelt in the days of Samuel 1 Samuel 10.3 Further Gen. 22.2 Abraham is commanded to go to mount Moria and offer up his son Isaack the very same place where David is directed by God to build a altar for restraining the plage among his people the place where Abrahams altar stood A. M. 2062. was the threshing floor of Araunah the Jebusite A. M. 2922. and the place which was his threshing floor was the place where Solomon laid the foundation of his temple A.M. 2933. and then and there God established himself a Church and appointed that to be the place of worship unto the Church of the Iwes but this leades us to the next point viz. 2. After the law and that before the Captivity and after 1. Before the Captivity when Israel had been in the house of bondage and from it delivered and when God had given them rest he appointed a place of worship Deut. 12.5 11. to bring burnt offerings sacrifices tithes which is called his habitation this was in Shiloc Ios. 18.1 and there was the place of Israels service all the days of the days of the Judges even untill the days of David 1 Sam. 1.3 who removed it into his own city 2 Sam. 6.12 Where it abode in tents untill Salomon builded a Temple 1 Kings 6.1 where it remained all the days of the Kings of Iudah untill the days of Zedekiah 2 Chron. 36.11 at which time the Temple or house of the Lord was burned with fire A. M. 3360. 2 King 25.9 and the Lords people carried away to a strange land even unto Babylon where the harps of the sons of Iacob were hung upon the trees by the rivers of Babylon as being of no use since the glory was departed from Israel Psal. 137.2 2. After the Captivity and that before Christ and after 1. Before Christ. When the seventy years of Iacobs trouble was accomplished according to the word of the Lord spoken by the mouth of Jeremiah Cirus King of Persia who had conquered in battel Asyages King or Emperour of Bâ—bylon and united the Monarchy A. 3403. he appointed that the house of the Lord should be rebuilded at Ierusalem 2 Chro. 36.22 the foundation of it is laid by Zerubbabel A. M. 3422. Ezek. 10. and finished A. 3528. and dedicated for a place of publick worship Ezra 6.15 16. this continued the place of worship for 350. years and and then was polluted by Antiochus Epiphanes by reason of Idols but being cleansed by Iudas Maccabeus it was restored unto its first use 1 Mac. 4.59 and repaired afterwards by Herod the Ascalonit King of the Jews who also beautified it with sumptuous buildings and curious stones to obtaine favour of that people not for love of the place which continued the days of our Saviour 2. After Christ and that before and after his ascension 1. Before his ascension In our Saviours time we read freequently of Synagogues so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and may be applied to any thing whereof there is a collection yet they are vulgarly taken for those houses dedicated to the service of God wherein it was lawfull to perform any kind of holy service except sacrifycing The Temple at Ierusalem was as the Cathedral Church for the whole Diocess of Israel and these Synagogues as Parish-Churches to the people When they began the Scripture gives no particular account however in regard that the Temple was a great distance from most of the people and the Sabbaths were to be observed It s probable they were erected in the days of Iosuah after the Lord had given the people rest That they were in Davids time is clear Psalm 74.8 And Moses of old time was preached therein every Sabbath Acts 15.21 In the City of Ierusalem there were 480. of them there were of them in Galilee Mat. 4.23 In Damascus Acts 9.2 At Antioch and at Salamis Acts 13. In all which places Christ and his Apostles did preach and teach the people The Synagogues had written over the gates that of Psalm 118.20 This is the Gate the Righteous shall enter into it and upon the walls within for the people to meditate upon such sentences as these Remember thy Creator Silence is commendable in time of Prayer In them the Scribes ordinarily taught the people And as in the Temple there was a high Priest in these there was a chief Ruler they had in them also an Ark wherein they keeped the book of God and the peoples faces were towards it both these and the Temple were places of publick worship in the time before Christ his ascention 2. After his ascension Peter and Iohn taught in the Temple Acts 3. 5.42 so also in the Synagogues as those of the Libertines Cyrenians Alexandria of Asia Acts 6.9 and several other all which were places set apart for divine service and frequented by the Apostles Acts 14.1 during their life yea since Ierusalems destruction the Jews had Synagogues in Rome Venice Mentz Frankford Fridburg Amsterdam in Polonia and in Hungaria where they meet together to pray and to hear the Law and great preparation is made before their entrance using these words when the boâ—k of the Law is brought out of the Ark into the pulpit Let God arise and let his enemies be scattered Psalm 68.1 SECT II. There being in all ages such places as were set apart for divine service in solemn publick manner by the Saints and people of God we may conjecture what they are that would have none but to leave them and come to the Names that unto those places were given in doing which we shall instance only in the more usual remarkable and principal as these viz. I. The house of God Gen. 28.22 Or the house of the Lord 1 Kings 6.1 with many other places and that 1. Because designed for his peculiar service 2. Because here in a special manner he is said to dwell 1 King 8.10 11 12 13. II. The house of prayer Mat. 21.13 That being a principal part of worship not that prayer was confined unto it But 1. Because prayer was there made Acts 3.1 2. Because God in a special manner promised to hear the prayers that were made not only in it but towards it 1 King 8.30 48. 9.3 Dan. 6.10 III. The Temple Mat. 24.1 Take Templum for Tectum amplum a large covered place to hide God in and so the Tabernacle was a Temple the place for publick worship from Moses unto Samuel 1 Sam. 1.9 that being set apart for the same use that the Temple afterward was which was also a very large place 1. Take Templum for Templando or Contemplando for the place where Gods nature word and works were contemplated heard and admired and so all
the places of publick worship from the dayes of Adam might be called Temples however it is generally used for that glorious structure of the house of the Lord in Ierusalem IV. The Church 1 Cor. 11.22 of which there are two sorts 1. The material Church which is builded with the same matter that other houses are yet distinct from them in regard of the use they are designed for they being made to eat and drink in and what if I said to sleep in these for to worship God Of them the Apostle speaks 1 Cor. 11.18 22. 2. There is a spiritual Church which is the whole number of the faithfull souls in general or any holy soul in particular which is a personal Church Of them the Apostle speaks Rom. 16.5 The same distinction is made of Temples 1 Cor. 6.19 Hence it is that those places of publick worship of which we are now speaking may be called a Church or Temple that is material Churches being as the Temple set apart for Gods worship and as it were abiding in them Rev. 1.20 SECT III. We come now to be informed touching the necessiâ—y of those publick places for Christian worship by which we hold not the inconsistency of a Church without these but the dignity only they are necessary for its honourable being and for decency and order for these reasons 1. From the nature of the precepts there are commands in Scripture for the keeping of a Sabbath for the peoples hearing of the Law for the Prophets teaching and for the peoples gathering together all which in their own nature implie the necessity of having a proper and publick place to do these things in 2. From the practise of all Nations we see no Nation almost throughout the habitable world but hath places set apart for the worship of their false Idol gods and it hath been discovered that the Saints of old had places not to say buildings for they were not from the beginning where they erected Altars and worshipped the Lord and inquired of him touching doubtfull cases Gen. 25.22 shall Christians then be backward and want places of worship for to serve their Lord and Master 3. From the confusion that would upon the want of them ensue if every one might worship God in what place he pleased or every family in what place they pleased We may without the Spirit of Prophecy foresee as by a vision that thereupon would follow nothing but disorder confusion devision sedition destruction and it were to be feared damnation 4. From that ease it gives to Ministers In those places one Sermon may feed five yea ten thousand which could not be done were he to go to every particular company in what place they thought best so he should no where be sure of a Congregation and while he were teaching one the other might be without instruction and he not able through weariness to preach any more some must want which in time would make the people heap to themselves Teachers contrary to the practise of good people and sober Christians 2 Tim. 4.3 5. From that care that it puts upon Ministers These publick places and solemn meetings puts a certain awe upon the Preacher that he dare not utter that but what he is able to defend and what he knows to be truth in regard it cannot be recalled without some stain nor denyed without abundance of sin in regard of the multitude that hears which private meetings and corner-assemblies and brew-house or kitchin Sermons clearly takes away it being possible to preach to recal and deny that to one of them which he uttered in another and to speak truly the Kitchin or Barn is a good shelter both against Ignorance Heresie and Falshood 6. From that honour they bring to religion Is it not more honourable for Christ to be worshipped by his Disciples in large decent comely structures the very walls of which hath a certain holiness in them to put an awful respect into the soul of him that enters to see a number of Christians praising the Lord with one breath in this house then to see the same number meeting in a Washouse Warehouse Backhouse or any other outhouse worshipping God When the Turk hath starely Temples the Jews clean Synagouges to perform that service their ignorance and infidelity leads them to SECT IV. Questions resolved Quest. 1. Whether those places may be consecrated Quest. 2. Whether those places may be termed holy Quest. 3. Whether such places that have been builded by Romanists may be lawfully used by Catholicks Quest. 4. Whether at a Christians Entry into those places he may perform his devotion Quest. 5. Whether it be lawfull to have Musick in Churches now Quest 1. Whether those places may be conscecrated When it is affirmed that Christian Churches may be consecrated or dedicated it is not granted that the Walls of it are to be sprinkled with holy water or that crosses are to be maâ—e on the pavement with Salt Ashes Water and Wine mingled together with many other Fopperies used in the Church of Rome But a solemn publick setting apart that building for holy uses and no other by preaching and praying which practise is lawfull 1. From the practice of Salomon and other pious Princes 1 King 8.63 having builded the Temple of the Lord at Ierusalem he and his people did consecrate or dedicate the same that is separated it from all secular or civil uses and appropriated the same unto God by prayer and sacrifice desiring that God would own it for his house and hear the prayers that should be made in it or towards it ver 9. which service was accepted and God promised so to do 1 Kings 9.3 the like did Zerubbabel at the building of the second Temple Ezra 6.16 The like did Iudas when he had raised a new Altar in the Temple of Ierusalem the heathens having polluted the other for three years 1 Mac. 4.59 which dedication was owned countenanced and graced by our Saviour himself Iohn 10.22 He was not it seems so scrupulous in his judgement as some in our generation are but that they value not Christ and they differing often in point of practise well may they differ in point of judgement The like we read 2 Kings 12.18 1 Kings 15.15 2. From the Law or rule of proportion if all along we find in the Scripture things that were appointed for the service of God consecrated and that service approved of countenanced and owned by him whether done to persons things or places what should hinder but that things and places set apart now for his worship and service might be also so deâ—icated were it a pulpit that God would bless the doctrine taught in it a Church that he would bless and cause to prosper the souls of such as delight in it and so of any other thing 3. From the practise of people in their several dwellings they will when they have finished a house set one room apart for a Parlour another for
brain they can lay it aside and flee to the Penthouse of the light within but Scripture is the lâ—st Expounder of it self for as it is the mind of the Spirit that is written it is the tongue of the Spirit that must interpret Isa. 8.20 The Scripture that is dark in one place must be opened by the Scripture that is light in another place otherwise it is not preaching but seducing 2 Tim. 4.3 3. Applying it for the edification of the Church This is the great end of preaching and the end of Gods sending Preachers into the world Ephes. 4.12 and in this this ordinance differs chiefly from that of Catechising Paul having spoken much of the doctrine of faith Heb. 11. makes application thereof Hebrews 12. having treated of judgement makes application thereof 1 Thes. 5.14 When a Preacher hath opened the sence and meaning of the holy Ghost in a portion of Scripture by Exhortation Reprehension Confutation Consolation he ought to set it home to the hearts of his hearers For the edifying of the body of Christ Ephes. 4.12 SECT II. This ordinance of preaching ought to be performed according to the will of God in this manner 1. Orderly God is a God of order and all his works are orderly he will have his word orderly every one is not to assume the office of a Preacher in the congregation of the Elders Every man must keep in that Calling wherein God hath put him and he that presumeth to preach without his call of which we have spoken before breaks order 2. Plainly He that preacheth must condescend to his hearers capacity Our Saviour when he preached was often plain that we might understand his meaning as easily as we understand a hens call when she would gather her young ones under her wings yet sometimes as a judgement God may give a commission to a Preacher to speak things not easie to be understood Isa. 6.9 For this reason our Saviour sometimes preached in dark parables Now preaching is plain 1. When it is sent home to the heart and conscience 2. When it is without flattery 3. When it is without deceit 3. Impartially The Scribes scape not the lash of Iohns Doctrine let the soul be afraid that his Maker will cut him off that Accepts any mans person or that gives flattering title unto any Job 32.22 4. Authoritatively Let their words be such as command attention who ascends the Pulpit stairs whatever they say let it be in the Lord Thus saith the Lord ought to be the preface and close of a Sermon 5. Freely Courage and spirit ought to be in his bosome that undertakes to deliver the Lords mind Men naturaly have hard hearts and he that would preach savingly must have an hard brow Ezek. 3.9 Ephes. 6.19 20. 6. Zealously he must so preach that it may appear he desires in soul his people to shun what he reproves to perform what he exhorts he ought to be jealous over Gods people that is a shepherd of the flock of Christ 2 Cor. 11.2 7. In the power and demonstration of the spirit he ought so to reason the case with sinners to convince the Gain-sayer to reprove the unruly to open the Scripture so sincerely and comfort so strongly that men may see and know the spirit of God to be with him of a truth 1 Cor. 2.3 SECT III. Touching the necessity of submitting to this ordinance much might be said we shall confine our discourse to these few things 1. It is the Soveraign means appointed by God to save them that believe 1 Cor. 1.21 There are some who hold it necessary to convert heathens but will not admit it usual for the confirming of Saints but it is otherwise It is needfull to beget a Saint to uphold a Saint to perfect a Saint They may account it foolishness as they do yet such as it is the wisdome of God hath appointed us to hear it Rev. 1.3 2. It is necessary for Preachers to be at all times preaching 2 Tim. 4.1 Wo unto them if they preach not which declares wo shall befall the people if they hear not 3. The people is lost and is known to perish that have it not Prov. 29.8 They are as it were made naked to their shame they have nothing to shield them or shelter them from the stormy blasts of divine wrath where this Candlestick of preaching is removed or where it was never placed there is no place for Christ. Gods presence is with his Church and his walk only among his Candlesticks All other places are in darkness and he that walketh in darkness stumbleth and perisheth 4. There is a special charge not to despise it 1 Thes. 5.20 and therefore it is much to be regarded he that contemneth it contemns him that appointeth it which is God he is not to be cast our irreverently that preaches it lest the dust of the earth judge them and therefere it is to be reverenced of all such as would believe for the saving of the soul. 5. It is effectual for the bringing of future and present generations nigher and nigher unto God Ephes. 2.17 there are still young coming into the world who by nature are children of wrath Whose fathers being Amorites and whose mothers being Hittites are aliens from the spiritual Common-wealth of Israel now this ordinance of preaching is a proper instrument for the circumcising of the heart by which they are made Citizens of the New Ierusalem and by faith made sons and daughters of the faithful Abraham SECT IV. As to every purpose under heaven there is a time there is an end for every thing under the Sun All Gods ordinances are designed for some end or other besides his own glory the end of all his purposes designs and undertakings Preaching he hath ordained for these ends viz. 1. That sinne might be discovered more convinceingly the whole Law or Word of God reproves and holds out sin but preaching by mustering and collecting all Gods threatnings together and laying them in the sinners sight holding them to his face seems to make him startle and really to tremble Acts 24.25 Mat. 3.5 2. That they may be condemned more inexcusably Sinners might plead their ignorance at the barr of Justice and excuse their sin in regard of the Scriptures deepness God therefore to clear himself from the least imputation of injustice stirs up his servants to open expound reveal and apply his Word giving by them unto his people line upon line precept upon precept shewing them their sin and making them know their transgression whereby their condemnation is the more just and their ignorance the less inexcusable 3. To set out the freeness of Gods grace the more effectually the grace of God appears in every line of the Scripture and each line may lead us to admiration yet this of preaching laying mans sinne before him with all just heightning circumstances discovering mans nature with its abomination opening hell with all its torments and then making known
mans inability weakness and unworthiness and withal shewing the grace of God freeing a soul from all doth very much tend to the advancement of free grace and the love of God 4. To set home the cross of Christ more powerfully In reading the history of our Saviours passion what soul can but be affected yet when the Preacher cloathed with a commission overshadowed by a divine ray in the congregation and his tongue made like the pen of a ready Writer declares his agony in its order time causes parts nature greatness and effects what heart can be so rocky as not to break 5. To keep down pride in man the more strongly Scripture shews man that originally he is but dust as the wild Asses Colt that he is worse then the beast that perish that he is as water spilt upon the earth that his days are swifter then a weavers shuttle and that his life is but as a vapour these being set forth in popular Sermons with the advantages of Oratory judgement and invention makes the eyes of the poor mortal to see the face of his nativity the clearer yea on his eye lids to behold the shadow of death SECT V. Questions resolved Quest. 1. Whether Gospel-Preachers ought to have a seâ—led maintenance Quest. 2. Whether an Heretical or upstart Teacher may be known from the true Quest. 3. Whether a Preacher once setled in a place may leave that place Quest. 4. Whether it be expedient to permit one to preach constantly in a place that hath neither order from the Church nor charge of the people Quest. 5. Whether he that is a Gospel-preacher may lawfully own civil Titles of honour Quest 1 Whether Gospel Preachers or Ministers ought to have a setled maintenance There is a crew or company in this age who either through ignorance or malice or both cryes down and speakes against a setled maintenance for the body of the Ministry affirming that they are purely to live upon charity and depend upon the good will of the people but not to â— and longer upon a Preface this Tenant seems to be unjust 1. From that certain and competent allowance given to the Ministers of the Jewish Church God took a special care that they that waited at his Altar and served him in his Temple should have certain and honourable maintenance for so doing what by first fruits by tithes c. the Levites had a liberal subsâ—â—tence nay as it is recorded from Scripture out of an hundred bushels of corn the Levites were to have nineteen besides their forty eight Cities with the fields about them which in the land of Israel was no small portion he that appointed so liberally and provided so certainly for his servants under the Law did without question never design those under the Gospel should be beggers 2. From that certain and unavoidable charge that dayly he is put to what Ministers buy they pay for as other men â—they are at the same charge and expence as others are which to do and in the mean time be at an uncertainty how to clear that charge is in reason not to be admitted Except the world were free to them reason not to say religion would never leave them to be free to the world 5. From that uncertainty yea probability that he might have of having nothing Charitas as of old Astrea hath took her leave of the earth there are Nabals that would give none of their earthly goods to him that gave them heavenly food They would not buy heaven for a certain act of charity and rather then they would be at any charges they would go without a Teacher which thing being known to the Minister we may know what the issue of it would be 4. From that snare and temptation that it might lay before men Ministers though they be Angels in office yet they are but men in nature though they be chosen vessels yet they are but earthen ones Now for them to live at the good will and by the charity of others might keep their tongues from speaking the word of the Lord in that bold sincere upright manner wherein they ought to speak it for fear of displeasing their people or angering their hearers lest they should as Laban either change their wages for the less or take from them their wonted charity altogether the very thoughts of which ought not to come within the compass of a Ministers soul and therefore the occasion of them to be farre away 5. From the ends of those men that affirm such Doctrine it is not so much for the ease of themselves as for the rooting out of the Ministry they know what a few years would produce in the Nation where this should be practised iâ— which though conscience might make the Ministery that now is to go through their callings in fastings and watchings or else go and exercise their gifts among the heathen who with the Aegyptians have given lands to their Priests yet men might have no encouragement to bring up their sons to learning and therefore put them to other callings which in time would bring Ignorance and Atheism upon them The end these men propose to themselves in crying down a setled maintenance that their ignorance might be thought learning their impudence might pass for zeal and their errors for Orthodox Tenents but before they obtain this end Let them grin like dogs and grudge that they are not satisfied Let them howl like Bears and eat up their flesh with envy 6. From the practise of all civilized Nations whether Heathens Turks Jewes or Christians who alwayes had a care to mantaine the honour and dignity of their priests particularly Pharoah who would furnish the priests from his own table rather then for want when the whole world wanted they should sell their lands Exod. 47.22 What God under the law appointed for his priests cannot be unknown to them that know the Scripture They had citys and suburbs tithes free-will offerings first ruits and their part in sacrifices of all sorts that swere to be parted And under the Gospel in which time as God appointed that they which minister about holy things should live of the things of the temple and they that wait at the altar are pertakers with the altar even so hath the Lord ordained that thy which preach the Gospel should live of the Gospel 1 Cor. 9.13 Now God appointed certaine mantainence to them that served at the Altar even so hath he ordained that they who preach the Gospel should have certaine subsistance And where ever the Gospel got footing and Christ preached there was a certain allowance for the ministry throughout the whole Christian world 7 From that dampnesse that would fall upon the active Spirit were it not so what man is there but would have encouragment in his work to go throw it with joy and truly when it is considered ministers would have some encouragment too The Priests and Levits who had been scattered in the Idolatrous reign
of King Ahaz when gathered together by godly Hezekiah the people are commanded to give the portion of the priests and levits unto them that they might be encouraged in the law of the Lord and the people bring in abundance of the first fruits of corne wine and oyle and honey and all the increase of the field and the tithe of all things brought they in abundantly 2 Chron. 32.4 5. to say no more the ministers of the gospel are even to receive outward encouragment otherwise they may go out and see if they can find a place to sojourn in There are some that find out a way to prevent all these inconveniences they are so much in frendship and in love with their minister that they could wish him to learn some trade and so he might live comfortable and for his example they produce him Paul But to that we give this brief reply 1 The other Apostles worked not 1 Cor. 9.6 The Apostle vindicating himself declares that he and Barnabas hath a power to forbear working as well as other the Apostles he therefore haveing no engagement upon him by God for his so doing is not to be brought as a stanâ—ing president to the ministry of the Gospel in that particular he haveing a power to forbear working as well as Peter and the other Apostles and we are sure Paul had no commission to work 2 Paul for all his working made but a poor liveing so basely covetous were the Citizens or Corinth that he could not get a subsistence among them for all his preaching for all his working but took wages of other Churchs to supply his necessity 2 Corinth 11.7 8 9. And because he took it from those Churches unto whom at that time he did preach he calls it a robbing of them 3 He seemes to give us his reason of so doing 2 Cor. 11.12 The false Apostles in that City glorying that they preached the gospel freely the same which our Hereticks do now which the Apostles of Christ did not made Paul in that City to take a way the occasion of their so glorying by his free teaching which is no rule for them to follow unto whom God and the laws hath given a certaine maintainence and yet for his working was despised of those false Apostles ver 7. so desirous always are those that are not true teachers to find something against them that are Another reason of his so doing is the Corinthians covetousnesse If he had but took from them so much as would have maintained him the gospel had been hindered and Pauls doctrine by reason of charges had been neglected and therefore is not to be brought as a rule for the ministry of the Gospel now since Church rents are setled and Christianity established 4 Those Immediate inspirations wheâ—ewith those holy men of God were inspired are now ceased in the Church Paul might worke and yet his preaching never be the more erronâ—ous his lips being guided and that immediatly by the unerring Spirit of God but these gifts now fayling Men ought to study search and ponder upon what they are to deliver which indeed is sufficient considering other necessary divertisments to imploy the whole man without following a trade except we would preach as they do and lead our people into by-paths and by what I know of those preachers if they knew no better how to handle their needle their axe their aul or their plough then they do a text they would never get a living by their trade 5 These men are injurious to the whole Church of Christ they long to see her again in persecution pursued with fire and faggot Is it possible that they are ignorant of that text wherein the Apostle makes it one of his miseries that he must work with his hands take his own words 1 Cor. 4.9 For I think that God hath set forth us the Apostles last as it were men appointed to death For we are made a spectacle unto the world to Aâ—gels and to men c. Even unto this present hour we both hunger and thirst and are naked and are buffeted and have no certain dwelling place and labour working with our own hands shall any man hence take occasion to affirme that it is a duty of a true minister of the gospel to live in want and misery and to have no certain dwelling place if so even those trades-men must passe for false teachers That then that Saint Paul groaned under through persecution and affliction shall it be a standart unto all others in times of peace and setlement To conclude then these men are angry that the Church hath gotten victory over her enemies in regard her ministers have bread and a habitation Let me assure them that when the wise disposer of all things shall see fit to visit the Church with persecution which they long for they may see many not only chuse to work rather then the Gospel shall go down but chuse to be burned and to dye as there hath been many rather then the faith shall want defenders Quest. 2. Whether an Heretical or upstart teacher may be known from the true The markes and tokens or symptones of an Heretick according to a very able and good man are these following 1 He preaches ambiguously in dark phrases there is a new kind of canting language got up among our Hereticks now I have heard some of them an hour together and so darke were their expressions that it would have puzled a wise man to have made even nonsence of it which the ignorant take for inspiration 2 He delivers some doctrine against the fundamental points of religion there is nothing more common with many of them then this some deny original sin some the divinty of the holy Ghost some eternal judgment other the doctrine of baptisme others the Inbeing of sin in believers c. 3 He opposes the faithfull preachers as Iannes and Iambres withstood Moses This text they have the Impudence to apply to the true ministery opposing them though they have no call to shew that they are sent of God whether inward or outward and the ministers of the gospel can show both however Wizards Witches Seducers are their ordinary language though God account them as the starrs in his right hand 4 He is not in the same tale in his chamber and in the pulpit to his followers and to others this experience abundantly testifies this piece of pollicy the jesuit hath learned him who often times in bookes seemes as made up of devotion and yet in their closets and practises are full of all manner of Iniquity 5 He boasts of illuminations and revelations this is like the popes infallibility which the heretick flys too in cases of necessity sometimes they will take the boldnesse to praedict or prophesie touching Christs second coming the downfall of Antichrist by which they mean the Clergy but their spirit hath so often deceived them that I hope they by this time see it was a
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
now to the several Sacraments in particular which are baptism and the Lords supper Two Ordinances that above all others meet with most opposition we shall therefore through the light and guidance of the good word of God discover unto you their several natures beginning first with baptisme that being the first Ordinance the Church gives to her Members and the first that by her Officers they are invited unto Matth. 3.6 Iohn 3.5 Acts 2.38 Acts 9.18 Acts 10.47 Acts 17.15.33 In it we shall unfold 1. The Nature of it 2. The Elements of it 3. The End of it 4. The manner of doing it 5. The parties who ought to do it 6. Resolve some Questions SECT I. BEfore we come to describe what baptisme is it is requisite to know that there is a twofold baptisme 1. Inward which is the invisible application of the blood of Christ to the soul of the sinner for its justification which is called a Baptizing with the Holy Ghost and with fire Matth. 3.11 2. Outward which is the visible application of the Element of water in the name of the Holy Trinity to the bodies of them that are fitted for or desirous of baptisme which is called a baptizing with water Luke 3.16 Of this last we are at this time to speak of and it may be thus defined It is a Holy Ordinance instituted by God whereby a man by being dipped or sprinkled with water in the name of the Trinity is declared to be admitted into Communion with him and entered into the body of his Church 1. We call it a Holy Ordinance It appears to be so in many respects 1. In regard of him in whose name we are baptized which is in the name of the Holy and undefiled Trinity Matth. 28.19 Holy is the Father Holy is the Son Holy is the Spirit Holy Holy Holy is the Lord God of hosts Isa. 6 3. 2. It is a Holy profession which the party is baptized into he is baptized into the Holy Gospel into the most Holy faith he is brought at this time before the Father of spirits that he may stand before him in Holiness and Righteousness all the days of his life Luke 1.75 3. There are promises at this to oppose what ever is unholy we engage either by our selves or by our sureties to oppose all the enemies of the Cross of Christ and when we are of age we are bound to perform what was promised for us in infancy by our sureties if ever we expect to receive any benefit by the death or blood of Christ Sacramentally applied unto us in baptisme but of this afterward 4. In regard of that holy body into which by this we are entered we are by this Ordinance entered in an open and professed manner into the body of Christ which is the Holy and Catholick Church not to speak of the invisible which is secret and hid Baptisme takes them as Barnabas took Saul Acts 9 â— and declares that they have seen the Lords Christ and the Church beholds him as one of them and he goeth in and cometh out with them of Ierusalem i.e. the Lords people 2. It is instituted by God Baptisme is no humane Invention but hath for its being a divine sanction For 1. God first appointed the Person that did baptize Iohn 1.33 2. The Element wherewith that Person should baptize Iohn 1.33 3. Gives directions how it must be done Matth. 28.19 3. Whereby a man by being dipped in or sprinkled with water in the name of the Trinity Women from baptisme are not to be withheld since Christ is necessary for them Acts 8.12 Man is here only expressed as being of the more noble sex and first created of God The word baptize signifies not alwaies dipping 1 Cor. 10. but any kinde of washing sprinkling with dipping as shall be demonstrated in due time 4. Is declared to be admitted into Communion with him c. baptisme makes not a Christian nor makes one to have Communion with God but declares him so to be for as Circumcision was a sign only of that faith which the believer had before he was Circumcised and as every Son of Abraham was of the Church before his foreskin was cut even so all are Members of the Church by faith either actual or habitual before they be washed by the word with water that onely testifying or divulging that right which either by their own or their Parents faith they have to and in the Church SECT II. THe Element or visible sign with which this Sacrament is to be Administred according to the institution is water signifying the blood of Christ washing or sprinkling the soul for it is the blood of sprinkling 1 Pet. 1 2. and this spiritually poured forth upon the off-spring of the faithful Isa. 44.3 and promised to the seed of the true believer Now between the sign and the thing signified is a sweet and holy harmony in these following circumstances 1. Water is a necessary Element to preserve the life of man next unto aire water must be accounted of absolute necessity yeâ— unto all creatures is not the New birth the spiritual washing of the soul the blood of Christ applied necessary for such as would enter the Kingdom of God Iohn 3.5 2. Water is a cheap Element in most places water is almost free as the air and if it be bought the carriage is rather paid for then the water It is self generally easie to come by Christs Blood Kingdom Merits Glory is had for asking Is. 55.1 3. Water is a comfortable Element it refreshes and cherishes the spirits of every living thing It makes the birds to sing the fields to laugh revives the heart of the strongest Iudges 15.18 Nothing makes the soul look more lovely or beautiful then to be reconciled unto and adopted by God throâ—gh the application of the blood of the Covenant unto it by the spirit of God Tit. 3.5.6 4. Water is a cleansing Ilement things that are soul water makes them clean Among other miseries that that New born infant typically the natural or unregenerate man Eze. 16.4 groaned under this was one that it was not washed yet God washed it with water vers 9. and made it clean the blood of Christ applied to the most polluted soul makes it become white like snow Psal. 51.7 5. Water is a Copious Element the Ocean is an inexhaustible Fountain there is enough in that to furnish all the world with water of water there is great plenty so Christ blood is an inexhaustible Fountain the Saints since the beginning of the world have been drinking of it yet it is not diminished they have been bathing in it yet not straitened Zacha. 13.1 6. It is a Common Element the Sea the Rivers are as Common to the poor as to the rich and as sweetly glide by the fields of the whistling plowman as by the furrows of the great Prince and being drunk refresh the one as well as the other So is Christ and his merits he
the faith of others to give it Education according to the Gospel which satisfies the Church during the time of Infâ—ncy and Child-hood but at the yeâ—rs of discretion â—he â—s not sâ—tisâ—â—ed except the party pray for himself promise for himselâ— to live in that Faith wherein his Wiâ—nesses and Parents bâ—ptized him bâ— the reviving therâ—fore of this Ordinance might thâ—â—â—â—licious and seldome groâ—nâ—ed Objection be truly and Sâ—â—ipâ—râ—lly answered 4. It would make Pâ—rents the more careful of their childrens â—ducation and holy instruction and the child it self to give more heed to true Doctrine Scripture and Catechismes whereby he might Answer the more readily to such Questions as at Confirmation may be put unto him least for his ignorance Imposition of hands might at his presentment be denied unto him 5. It might give fresh and new motives unto all to go forward in the duties of Mortification and Holyness and shame them that after so open a Profession in the face of the Church would yet live scandalously and loosly 6. It would make the Sacrament of the Lords Supper to be more reverenced and regarded unto which by the Lawes of the Church none ought to approach but by going or stepping over this threshold of Confirmation 7. It woâ—ld much satisfie the scrupulous and doubting conscience in reference to their being witnesses in Baptisme that in the dayes of child-hood they may train their Infants up in the things promised which is no more then a faithful Education to enable them to fight against sin Sathan and the world from which â—harge at the dayes of puberty they are honourably acquitted by their Infants open Confession and solemn and personal Protestation in this solemn Ordinance of Confirmation CHAP. III. Of the Communion THere are three grand Ordinances of high and great concernment that in this Age have been above all others by the generality of men exploded out of the Church They are 1. That of Baptisme a Sacramental signe of the baptizeds Regeneration 2. That of Imposition an outward signe of the baptizeds Confirmation 3. That of the Supper a Sacramental signe of the sinners Remission Of the two former we have spoken the latter is now before us Called by God A Communion 1 Cor. 10.16 A breaking of Bread Acts 10.7 The Lords Supper 1 Cor. 11.20 And by the Church the Sacrament of the Supper from the circumstance of the time wherein the Lord gave it which was at his Supper Of it we shall consider 1. It s Nature 2. It s End 3. It s Necessity 4. Its Elements 5. What it is to receive it unworthily 6. What it is to receive it worthily 7. Resolve some Questions SECT I. AS the Sacrament of baptisme hath been violently detained from Infants so this of the Supper hath been sinfully kept from believers though both Ordinances of God by some in this generation yet according to the Scriptures let us do our duty and see the particulars above mentioned in Order thereunto The nature of this Ordinance may be known by the examining of this description It is a holy Ordinance instituted by the Son of God whereby a believer by receiving of bread and wine according to Christs appointment and institution doth declare his growth by him and his continuance in him 1. It is called a holy Ordinance in several respects 1. In regard of its Author It was appointed by that holy thing which was to be called the Son of God Luke 1.35 2. In regard of its end Arts and sciences are more or less noble according as their ends are high and low It hath for its end the remembering of the death of Christ 1 Cor. 11.26 3. From the receivers At several Ordinances all are admitted but here none must approach but the Lords people 1 Cor. 10.17 4. From its bond or Obligation It binds men to be holy and to walk before him in love 1 Cor. 10 21. 5. It must be performed in a holy manner we are not rashly nor preposterously to approach this table but we are to examine our selves 1 Cor. 11.28 2. Whereby a believer by receiving bread and wine c. It is not every eating or receiving of bread and wine that is a Sacrament It must be according to Christs institution by blessing those signs for that very use end and purpose 3. Doth declare his growth by him by baptisme we are grafted in him by the Supper we shew that we are grown by him 1. In faith the soul hath heard much of him and by this she declares that all is believed and therefore in the Sacrament of the Supper desires to see him anâ— seek him who is the Lord her God 2. In love the soul hath heard his voice and calls to the Stewards of the Wine-cellers Stay me with flagons for I am sick of love 2 Cant. 5. 3. In good work the soul hath learned by heart Christs sufferings his patience and his charity declaring by this that all injuries are blotted out and the hundred pence forgiven 4. His continuance in him fruitfulness supposeth continuance yet for amplification it is here added we are by baptisme entered in his schoole listed in his army brought into hâ—s house and coming to this Supper declares oâ—r conâ—inuing in it 1. By our obedience hâ— hath given us a charge to eat of this bâ—ead and drink of this cup Luke 22.19 and we do it 2. By our love When he sends us word that he hath prepared his dinner his Oxen and fatlings Maâ—â—h 22.4 and we leaving our faâ—m our Oxen and other delights upon this invitation demonstrates affection when Christâ—â—ns throw all â—way â—nd goâ— in flocks to his house may not the Infidels say 〈◊〉 how they love him 3. By our honouring of him when we trim and deck our souls for his presence and reverently worship towards his holy Temple and with pure souls approach his table we declare a regarding of him 4. By our Union one with another as we are of his body so by this we shew forth that we are members each of other 1 Cor. 10.17 5. By our triumphing over sâ—n it is now brought under our feet and we come here that we may be brought under it no more Matth. 26.28 SECT II. THe ends why Christ instituted his receiving of bread and wine to be a standing Ordinance in his Church comes next to be considered they were such as these 1. For the remembering of the death of Christ Luke 22.19 that our dull memories might be rubbed up by these sensible signs are they laid before us and to be received of us Now there is a twofold remembering of Christ. 1. Historical that is the manner or the history of his death of his being fold buffeted mocked derided crucified which is common to the Christian with the Turk or Iew and for that this Sacrament is not onely appointed 2. Eucharistical that is a remembering of his death and being thankful for it as praising magnifying worshipping and blessing God that he dyed
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
here fully presented and â—â—â—fo â—h grace favour mercy glory with all points that tend to â—â—â—ual life are here signified by bread and wine and comprized â— that one blessing Remission of sin the mercy here sealed 3. The incorporation or Union of a soul with Christ. The bread eaten is incorporated into the body of the receiver Christ accepted and received makes the believer one body with him flesh of his flesh that they are no more two distinct beings of themselves but parts of each other as the root or body of the vine and the branches 1 Iohn 15.5 4. The fellowship that believers shall receive with Christian glory drinking of wine on earth as this Ordinane shews That we shall drink with him in his Fathers Kingdom and that many shall come from the East and from the West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven of which this Ordinance is a special representation Math. 26.29 5. The necessity that lies upon men to embrace and apply the Lord Jesus he by this appears as necessâ—ry for our spiritual well-being as bread for our natural and sole being and as nature would decay without the one so grace will languish without the other 6. The perfection of the Lord Jesus he is for all necessary things held out by bread for all comfortable things represented by wine there is nothing necessary for our being nor comfortable for our well-being but Christ is that fully held out unto us in the Elements of this Ordinance 7. The Union and affection that ought to be in all the Members of Christ towards each other there are many grains of wheare goe to the making of one loaf and many grapes to the filling of one cup yet these being together without strife shew communicants should be of one heart without contention All or any of these mysteries not to be regarded reverenced or valued denotes the unworthy receiver 2. To the ends for which it was appointed of them we have spoken Sect. 2. Unto which the reader may look back 3. To the Author of whom it was instituted This hath the Lord Jesus for its Original and his precept for its receiving and if he be not regarded and reverenced by the Communicant the Communicant by him shall be reproved and condemned Now there are four sorts of Persons that put not that esteem upon Christ as they ought in reference to this Ordinance 1. The Formalist he comes either out of custome or curiosity at most it is that men say not he was away 2. The Hypocrite he brings an Alabaster boxe but no pretious Oyntment it is true he bows the knee yet puts a vail upon Christs face strikes him saying Prophesie who sâ—â—ites thee he denies Christs Omnipotence and omniscience as if he could not find out the wickedness of his heart or were not able to punish him for itâ— Luke 22.64 3. The impenitent it is not they who are invited to the Lambs Supper It is the mourning sorrowful weeping repenting soul for whom this table is covered and for whom Christ hath pardons ready sealed to comfort refresh cherish and acquit them the Communion cloth dryes onely the weeping eye and the wine onely warms and refreshes the fainting soul. The impenitent ought not to come there and if they do it is upon their own peril for Christ never called them 4. The malecontent he sins against the Author and mystery of this Ordinance with a witness Christ was a man of peace though acquainted with trouble and this Ordinance is a bond of peace and ought not to be sealed in wrath How shall he expect to have his talents frankly forgiven him in this who will not forgive his Brother his pence at his own table Christ is harmless separate from sinners and this man therefore is to keep from him this table is like that heâ—p of wheat Cant. 7.2 and therefore to be set about him with Lilies his man being a Nettle he is nigh to be plucked up and cast out Math. 22.13 SECT VI. BY that known rule of contraries it may be known who is the worthy receiver by him that understands by what hath been spoken what it is or who it is that receives it unworthily yet for further manifestation he is a worthy receiver 1. That is a discerner of the Lords body in the Sacramental Administrations Secondly of his own iniquity in its highest aggravations Thirdly of his own graces as Sacramental qualifications 1. To discern the Lords body in the Sacramental Administrations 1 Cor. 11.29 that is to discern in the Sacrament the Lords body by those outward Acts necessary to be performed by Minister and People while the Sacrament is administring Now they are of two sorts some done by the Minister and some done by the people 1. Of the Minister who hath five Acts in which by faith the Lords body and blood or the Lords himself is be discerned 1. The bread is set apart from all other bread to be a seal to the Believer of the remission of his sin other bread is appointed for the nourishing of the body this for the soul here must be discerned God the Father serâ—ing apart from all other men the Son of his eternal generation to be the Saviour of the world that is to as many as believe on his name How different is this night from all other nights says the Iew every time he eares the Passeover How different is this bread from all other bread may the Christian say when he eares this Supper How different was Christ from all other men there being none like him 1. In nature being God and man in one Person 2. In birth being born of a Virgin 3. Office being King Priest and Prophet 2. The bread is blessed that is prayer is made that that bread might be to the faithful soul the body of Christ broken for its sin and after the institution is read it becomes so here discern God the Father endowing his Son with those gifts and graces suitable to that office wherein he hath put him As 1. Wisdom 2. Understanding 3. Counsel 4. Judgement 5. Might 6. Knowledge Isa. 11.2 see also Isa. 91.1 3. The bread is broken It is not fit for food until it be in morsels In this act we most discern God the Father causing his Son to undergo the weight of his justice and dying for the sins of men that he might be a perfect Saviour 1 Cor. 11.24 4. The Minister then eateth himself he being subject to the same sins others are stands therefore in need of the same Saviour we may discern God the Father holding forth and presenting his Son to be the Saviour of all that call upon him 5. The bread is then distributed to the people and of it every one hath their portion signifying how God the Father holds forth his Son with all his grace merits benefits to every particular believer where vf this man unto whom this is presented is one 2.
The Actions of the people and they are two As 1. To take the bread in their hand though the Church of Rome will not allow of this but must have it put in the Communicants mouth yet it is agreeable to the institution that signifies the believers laying hâ—ld upon Christ and wholy upon Christ for his Saviour according to the terms 〈◊〉 the Gospel after which God the Father onely delivers him that is as a King to rule him as a Prophet to teach him as a Priest to satisfie for him or as Jesus to save him and as Christ to reign in him and over him 2. The people eate the bread bread upon the table or in the hand nourisheth not except it be eaten how fond is the Church of Rome that gives such bread as cannot be eaten and nor without much trouble and probable danger swallowed this signifies they have united themselves to Christ and by faith are grafted in him and their hunger after him and their restlesness until they have obtained him promising obedience according to the conditions he was prosfered to them That Covenant Ier. 31.31 32 33.14 by this is sealed God for his part remitting sins past and the people for their part promising obedience for the time to come The like things may be said of the wine which the Church of Rome wholly keeps from the layâ—y for what reason shall by and by be discovered but the understanding Christian by this that hath been spoken may know how to discern the Lords body in that 2. Of his own iniquity in its highest aggravations before sin can be by this Ordinance forgiven or slain it must be by examination and search found out accused and condemned there are diverse sorts of it and it must all be looked after these chiefly 1. Sin Original or natural that sin of nature in which the Sons of men are born 2. Sin actual those sins a man knows that his hands hath acted must be washed off sin 3. Of presumption 4. Of infirmity 5. Sins against the first table 6. Sins against the second table 7. Those against the Gospel 8. Those against the Law 9. Those of the week 10. Those of the Sabbath 11. Against conscience 12. Against Counsel After which must follow these three acts 1. A hatred of them 2. A condemnation of them 3. A forsaking of them 3. Of his own graces as Sacramental qualifications There are graces necessary for the true Communicant without which in some degree or other though but like a grain of mustard seed the Communicant hath no ground to expect any acceptance As 1. Knowledge a grace by which the believer discerns his own misery by nature and necessity of receiving Christ by which receiving Christ is able to save him to the uttermost 2. Faith a free gift of God by which a sinner renouncing all merits of his own casts himself onely and wholely upon the merits of the Lord Jesus for life and salvacion as is promised in the Gospel 3. Repentance a grace by which a sinner viewing his sin and the sad effects of it and also Gods mercy prâ—ffered in Christ doth heartily bewaile it and turn wholly from it unto God 4. Love a holy and fervent affection that Christians bear to God and Christ and to each other whereby they are stirred up for the performing of all things that tend to the honour and glory of the former or to the good whether of the soul or body of the latter 5. Obedience a gift or grace by which the creature diligently and hâ—edfully observes the whole Law of God to keep it and practice it with all Gospel sincerity and plainness Of all which we intend no further handling this tract being already swelled to a greater bulk then at first was intended SECT VII Questions Resolved Quest. 1. WHether the Communion ought often to be reserved or how often Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the layâ—y Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion Quest. 4. Whether it be â—â—pediâ—â—â— to keep prâ—fixed times for Administration of the Communion and if offerings be lawful Quest. 5. Whether it be a sin to receive the Communion in a mixed Câ—â—gregation or if private Examination be necessary Quest. 1. Whether the Communion ought often to be received or how often That this Sacrament is often to be received is above proved yet by way of supplement we say here that this Ordinance is often to be received 1. From its dignity It is above all other feasts Legal or Evangelical the feasts under the Law were exactly kept by reason of Gods command though they were but types of this and more burthensome and grievous ought not we therefore to observe it upon Christs injunction since it is so easie comfortable and refreshing 2. From the time of its institution which was the night wherein he was betrayed just as he was going to the Crâ—ss a little before his death as soon as he had put an end to the Jewish Paschal to teach us 1. To remember it with the more zeal the words of a dying friend are much esteemed and should the words of our dying Saviour be neglected 2. To perform it with the greater love This Sacrament is the lâ—st pledge of love wherein he hath given us all that is dear to any his very flesh and blood to strengthen and comfort us and ought it not to be esteemed and oftner like a love token be seen of us which leads us to the second part of the Question how often this Sacrament must be taken For this there can be no positive rule yet from the nature of the Ordinance we may affirm that it is often to be taken 1. As often as men renew their repentance Repentance is a hearty sorrowing for sin that it may be forgiven and this being an Ordinance for Remission of sin it is proper to take the one as often as the other is done 2. As often as Gods spirit shall prompt one to it when the spirit is dealing with us touching the performance of any duty it is dangerous to let the motion go without obedience follow the spirit in this also it may lead thee as it did Simeon Luke 2.27 to the table and shew thee the Lord Christ. 3. As often as providence shall put a fair opportunity in thy hand When the Gospel Minister invites in Gods name his people to Gods table if thou be wise let not thy seat be empty This case alwayes holds not in great Parishes where possibly the Communion may be celebrated every Sabbath or every moneth In such places let the other two rules take place Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the people The Church of Rome in her celebration of this Ordinance is pleased to keep the cup from being tasted by the people And when the Bohemians pleaded for the Communion of both kinds
before the Councel of Basil that Councel sent Ambassadors to debate the matter in the City and University of Prague the Ambassadors gave the Bohemians the reasons why the Church of Rome did not give the Communion in both kinds unto the people and that the reader may see how reasonable they are we shall present them before him 1. To avoid errour that the people might not think part of Chrâ—st body to be in the bread and part to be in the cup. 2. To avoid irreverence for the wine might through heedlesness both of the giver and the receiver be spilled and might fall to the ground 3. To avoid inconvenience for the wine in the cup might not be sufficient to serve all the Communicants so that either there must be a new consecration or wine given not consecrated To these reasons given by these Ambassadors we may add others given by Râ—mish Doctors 4. The consecrated wine might sour and turn to vineger this in the Authors judgement might be prevented by drinking of it up 5. In some countries wine is hard to be got whether wine be hard or not to be got in Arabia deserta is uncertain sure it is not in France Spain and Italy 6. Lay-people should then touch the cup what great and hainous sin were â—hâ—s if they did 7. Some palsie hand might shake and spill the wine The Priest might give it him with the more care 8. Then the People and the Priest should be alike in dignity In this case they are both guilty of sin and stand both in need of the same redemption 9. Equ ' donati non sunt inspiciendi dentes A given horse ought not to be looked into the mouth that is it was Christs free gift to give us that Sacrament and therefore the people are not to grumble if they have not the cup By the same reason they might take from them the bread also and by the samâ— the people are to have the cup. For if the Sacrament be a free gift none ought to diminish that present if a horse be given to one young sprightly and lusty and the servant present one old and decayed it may be looked in the mouth 10. Some men have long beards and the wine might stick thereon surely those men might wipe their beards dry again 11 Some sick person would be distempered if they drank wine they might drink the less 12. Because the blood of Christ is really received in the bread that is by transâ—bstantion that is as soon as the Priest says hee est corpus moum this is my body to himself no body hearing and speaking true Latine for corpus mea or mins or mea would spoil all and also if the priest intend a Sacrament for otherwise it s none when all these things meet together the wafâ—r is turned to the very real natural flesh of Christ and is no longer a wafer which being granted the wine they hold nor necessary This doctrine of transubstantiation puts the most subtil to their shifts what to think if a Worm or a Mouse should chance to eat some of the Wafer some conceit that Christ altogether leâ—ves the Wafer others think he doth not but the Mouse eats the flesh of Christ Loâ—â—aâ—â— that is the great Doctor of all and undertakes to reach all professeth he knowâ—â—ot what the Mouse eats Deus novit but how ever it be he must do penance forty days that suffered this to be done and if the poor Mouse can be found she must be burned and buried under the altar others more tender will have her ripped and if the Wafer can be found to be carefully preserved until it consume of it self but if the Priest will eat it it is a high piece of service specially if he be fasting One of the Kings of France which to this day receive the Communion under both kinds asking his clergy why others might not receive so as well as he had this Answer that Kings were anointed as well as Priests and therefore he might have the cup as well as they for that Text bibite ex hoc emnes Math. 26.27 was only spoken to the Apostles as Apostles not as believers and therefore priests may haâ—e the cup but not the people is their doctrine When these reasons are weighed and the Commandement of Christ examined the parts of the institution well studied it may be said to the Church of Rome for all her reasons which are altogether void of reason that she hath made void the Commandements of God through her tradition For this Rome is condemned of the Reformed Churches of Helvet Art 21. of Basil. Art 6. of Bohe. Art 13. of France Art 36. of Blâ—g Art 35. of Ausp Art 2. of Sâ—â— Art 14. of Wirt Art 19. of Irel. Art 97. of Scot. Art 22. of Eng. Art 30. the Articles itself is Art 30. Of the Church ofEngland THe cup of the Lord is not to be denied to the lay-lay-people for both the parts of the Lords Sacrament by Christs Ordinance and Commandement ought to be Ministred to all Christian men alike Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion Before we positively Answer this Question we shall premise 1. There is no gesture in Scripture enjoyned we find our Saviour instituting it with bread and wine we find the Saints often using it with great eagerness and Saint Paul perswading to a holy doing of it with great earnestness but in what gesture it should be taken they all remain in silence 2. That our Saviour sat nor All the Evangelists that mention our Saviours sitting do it by a word that signifies lying the common gesture of the Iews both at that time and long before It would be an odd â—ight with us to see 6 or 7. beds cast down and the Communicants lie upon them one leaning upon anothers breast as Iohn did on Jesus Iohn 13.23 which gesture was ordinary among the Iews Ezek. 23.41 and Amos 2.8 for which cause they plucked of their shoes and washed their feet before they did eat But how came our Saviour to sit or lie since in the institution of the Passeover he ought to have stood and the Iews also Exod. 12. How or when this alteration was made or whether made by Ezra or no we have no certainty yet in regard that standing is not enjoyned in the repetition of the Law the Church altered standing into lieing signifying their rest obtained which was used also by our Saviour 3. What gesture soever he used binds not without his precept and for this we have none we conclude then kneeling to be lawful For 1. It is a decent gesture where there is no particular act required in Scripture it is most lawful for us to betake our selves to general precepts In the case in hand being there is no gesture required our Saviours sitting binding us no more then his receiving in an upper chamber or after Supper doth we may betake ourselves to that
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
calling there is a wo from God if they do not preach and they shall be cursed by man if they do the preaching of the will and mind of God is like that little book Rev. 10.9 sweet and pleasant while it is in their own mouth and thoughts but when it is in the belly and sent down to nourish the members of the body of the Church it is oft times bitter like gall as appeares by mens bitter words Not to speak of Devils the fury spleen malice rancour hatred disrespect and evill speaking of men is the usuall reward of a true preacher and though they think themselves possibly wise and conceit that it is good so to do yet St. Paul is of another mind as appears by the severall titles or names that he gives them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men men of no topicks wholly made up of incongruityes unreasonable whose lives whose words whose actions will not be bridled nor kept in by law and order though it by the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome cumbersome wicked vexing persons 2 Thes. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no logick bruit beasts speaking evill of the truth because they will not understand it that is to walke according to it 1 Pet. 2.12 They would be thought wise though they be as the wild asses colt or as the mules and horse foaming out their own shame When they speak evill of these things they understand not and will not learn By these and such as these are the Priests of the Lord troubled and continually vexed so much that if God pulled not men fâ—om their studies by a secret impulse as he called the Apostles from their boats that office of the ministry would faile Let prayers therefore be made for them that are called unto that imployment that they may open their mouthes boldly and be delivered from wicked and unreasonable men 1 Thes. 3.2 Tâ—e best and most knowing are farre short of perfection there are and there will be something wanting in the Ministers now as well as formerly there was in Paul and Barnabas and Peter though they be as eyes yet they cannot say to the hands I have no need of you Apollos was mighty in the Scriptures yet thought it not below him to learn the way of God more perfectly Acts. 18.24 26. let prayer therefore be made for them that by their mouths God may dayly be more and more praised by his revealing of himselfe more and more unto them that they by them may be led into all truth 3 Ministers pray for their people It was the Apostles practice of old 1 Thes. 3.10 11 12 and 6 â—â— It is the close of every Epistle The grace of our Lord Iesus Christ be with you and grace be unto you and peace from God the Father is the usuall proem to their letters the same is now done by their successors and followers the people then in reason no requite their prayers with prayers again A heathen could say qui beneficium non reddit non magis 〈◊〉 quam qui non dat and there will be found at the last 〈◊〉 difference betwixt them that open their mouths and curse them and them that shuts up their mouths and speaks not for them and even this will aggravate their crime that they were prayed for which by the law of the the Râ—â—aliations would have prayers made for them againe 4 Their subversion and overthrow is sought after more then others predicare nil aliud est quam derivare in se furorem mundi said Luther I might adde Gehennae have they not been in all ages looked upon as the off-scourings of the world fit only to be thrown away as dust or dung What breast so strong or hard but hath been pierced with sharp arrows even bitter words whom did Ierusâ—lem slay more then the Prophets that were sent unto her who are more spoken against in this age then â—he tribe of Levi and that by men of all professions and by 〈◊〉 of no profession and by men of great profession and he that stands to the true catholick principles is h◠〈◊〉 is most filled with contempt by them who would be accountâ—â— the meek of the earth If we look on the right hand there they are defamed it on the left they are condemned and by both as 〈◊〉 they dare they are stoned Papists and Sectaries like the upper and neither milstone unites their forces and their strength to gâ—â—nd them to powder in their good name and then by the wind of persecution to blow them away these two comes about the Evangelists like bees carries in their rails stings to sting him and except he had the honey of a good conscience to annoint himselfe withall they would wound him to death The Sectary strikes him into the Popes hazard damning him Antichristian and therefore to be destroyed so many Bishops thy pronounce as so many Popes and so many ordained Preachers so many Bastards of the whore of Babol and therefore to be excluded the Lords congregation The Papist with his racket strikes him back again into the others Hazard damning him as Schismaticall and Heretical no death therefore more proper for him then staking and burning These two parties hath two sorts of persons who are most futious and eager in there persuites against the reformed Clergy they are the Jesuiticall society and the quaking sinner for the former we will pray as David in the case of Achitophell 2 Sam. 15.31 Lord turne their counsells unto foolishnesse and for the latter as the Father for the Child Matth. 17.15 Lord have mercy upon them for they are lunatick 5 Their slips and errours are most dangerous As beforâ— it is an errour in the pilot and therefore dangerous a mistake in the generall and therefore may be destructive it is a pain in the head and may be deadly It is a fault in the Phisician and therefore may be poysonous and so much the more dangerous then any of these as it may wound the soule and make it cry to all eternity Gal. 2.11 The very presence of a Bishop in his own Diocesse at a wedding is interpreted by the Law a licence and so the marriage passeth without dispute and errour oftentimes countenanced by a preacher may ipso facto be imbraced and received for truth prayer therefore ought to be made for him that he may discern between the precious and the vile and rightly divide the word of truth as a workman that needeth not to ashamed 6 Their want and losse is a ruine to any people It were â—asie to be shewed by former ages that when ever God removed those Gospel ordained Preachers from a people confusion darkness and Atheisme was the consequences of it In times of peace God gives them to his Churches for Shepheards In times of danger they are for watchmen in times of seduction they are as guides in times of war they are chariots horsemen never did the